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diff --git a/old/smstr10.txt b/old/smstr10.txt new file mode 100644 index 0000000..ea427f0 --- /dev/null +++ b/old/smstr10.txt @@ -0,0 +1,5972 @@ +The Project Gutenberg Etext of The Scholemaster, by Roger Ascham +The Project Gutenberg Etext of The Schoolmaster, by Roger Ascham + + +Copyright laws are changing all over the world, be sure to check +the copyright laws for your country before posting these files!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. Do not remove this. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**Etexts Readable By Both Humans and By Computers, Since 1971** + +*These Etexts Prepared By Hundreds of Volunteers and Donations* + +Information on contacting Project Gutenberg to get Etexts, and +further information is included below. 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FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* + + + + + +This etext was prepared by Judy Boss, Omaha, NE + + + + + +Note: I have omitted signature designations, have +transcribed Greek characters but not italicized them, +and have expanded the usual Renaissance contractions +for "m" and "n" as well as the abbreviation for Latin +terminal "que"; marginalia are separated from textual +line by // and a curly bracket or vertical line vertically exending +over more than one line is represented by a curly bracket +on each successive line. I have also closed : and ? with +the word preceding. + + +<lb>THE +<lb> +<lb><i>SCHOLEMASTER</i> +<lb> +<lb><i>Or plaine and perfite way of tea- +<lb>chyng children, to vnderstand, write, and +<lb>speake, the Latin tong, but specially purposed +<lb>for the priuate brynging vp of youth in Ientle- +<lb>men and Noble mens houses, and commodious +<lb>also for all such, as haue forgot the Latin +<lb>tonge, and would, by themselues, with- +<lb>out a Scholemaster, in short tyme, +<lb>and with small paines, recouer a +<lb>sufficient habilitie, to vnder- +<lb>stand, write, and +<lb>speake Latin.</i> +<lb> +<lb>By Roger Ascham. +<lb> +<lb></i>An.</i> 1570. +<lb> +<lb><i>AT LONDON.</i> +<lb> +<lb>Printed by Iohn Daye, dwelling +<lb>ouer Aldersgate. +<lb> +<lb><i>Cum Gratia & Priuilegio Regiæ Maiestatis, +<lb>per Decennium.</i> +<lb> +<lb>[page intentionally blank] +<lb> +<lb> To the honorable Sir William +<lb> +<lb>Cecill Knight, principall Secretarie to +<lb> +<lb>the Quenes most excellent Maiestie. +<lb> +<lb> +<lb><i>SOndry and reasonable be the causes why learned men haue vsed +<lb>to offer and dedicate such workes as they put abrode, to some +<lb>such personage as they thinke fittest, either in respect of abilitie of +<lb>defense, or skill for iugement, or priuate regard of kindenesse and +<lb>dutie. Euery one of those considerations, Syr, moue me of right to +<lb>offer this my late husbands</i> M. Aschams <i>worke vnto you. For +<lb>well remembryng how much all good learnyng oweth vnto you for +<lb>defense therof, as the Vniuersitie of Cambrige, of which my said +<lb>late husband was a member, haue in chosing you their worthy +<lb>Chaunceller acknowledged, and how happily you haue spent your +<lb>time in such studies & caried the vse therof to the right ende, to +<lb>the good seruice of the Quenes Maiestie and your contrey to all our +<lb>benefites, thyrdly how much my sayd husband was many wayes +<lb>bound vnto you, and how gladly and comfortably he vsed in hys lyfe +<lb>to recognise and report your goodnesse toward hym, leauyng with me +<lb>then hys poore widow and a great sort of orphanes a good comfort in +<lb>the hope of your good continuance, which I haue truly found to me +<lb>and myne, and therfore do duely and dayly pray for you and +<lb>yours: I could not finde any man for whose name this booke was +<lb>more agreable for hope [of] protection, more mete for submission to +<lb>iudgement, nor more due for respect of worthynesse of your part and +<lb>thankefulnesse of my husbandes and myne. Good I trust it shall do, +<lb>as I am put in great hope by many very well learned that can well +<lb>iudge therof. Mete therefore I compt it that such good as my +<lb>husband was able to doe and leaue to the common weale, it should</i> +<lb> +<lb>174 <i>Preface.</i> +<lb> +<lb><i>be receiued vnder your name, and that the world should owe thanke +<lb>therof to you, to whom my husband the authour of it was for good +<lb>receyued of you, most dutiefully bounden. And so besechyng you, to +<lb>take on you the defense of this booke, to auaunce the good that may +<lb>come of it by your allowance and furtherance to publike vse and +<lb>benefite, and to accept the thankefull recognition of me and my poore +<lb>children, trustyng of the continuance of your good me- +<lb>morie of</i> M. Ascham <i>and his, and dayly commen- +<lb>dyng the prosperous estate of you and yours to +<lb>God whom you serue and whoes you +<lb>are, I rest to trouble you.</i> +<lb>Your humble Margaret +<lb>Ascham. +<lb> +<lb><i>A Præface to the +<lb>Reader.</i> +<lb> +<lb>WHen the great plage was at London, the yeare 1563. +<lb>the Quenes Maiestie Queene <i>Elizabeth</i>, lay at her +<lb>Castle of Windsore: Where, vpon the 10. day of December, +<lb>it fortuned, that in Sir <i>William Cicells</i> chamber, hir Highnesse +<lb>Principall Secretarie, there dined togither these personages, +<lb>M. Secretarie him selfe, Syr <i>William Peter</i>, Syr <i>J. Mason</i>, +<lb>D. <i>Wotton</i>, Syr <i>Richard Sackuille</i> Treasurer of the Exchecker, +<lb>Syr <i>Walter Mildmaye</i> Chauncellor of the Exchecker, M. +<lb><i>Haddon</i> Master of Requestes, M. <i>John Astely</i> Master of the +<lb>Iewell house, M. <i>Bernard Hampton</i>, M. <i>Nicasius</i>, and <i>J</i>. +<lb>Of which number, the most part were of hir Maiesties most +<lb>honourable priuie Counsell, and the reast seruing hir in verie +<lb>good place. I was glad than, and do reioice yet to remember, +<lb>that my chance was so happie, to be there that day, in the +<lb>companie of so manie wise & good men togither, as hardly +<lb>than could haue beene piked out againe, out of all England +<lb>beside. +<lb> M. Secretarie hath this accustomed maner, though his head +<lb>be neuer so full of most weightie affaires of the Realme, yet, at +<lb>diner time he doth seeme to lay them alwaies aside: and findeth +<lb>euer fitte occasion to taulke pleasantlie of other matters, +<lb>but most gladlie of some matter of learning: wherein, he will +<lb>curteslie heare the minde of the meanest at his Table. +<lb> Not long after our sitting doune, I haue strange newes +<lb>brought me, sayth M. Secretarie, this morning, that diuerse +<lb>Scholers of Eaton, be runne awaie from the +<lb>Schole, for feare of beating. Whereupon, M. //M. <i>Secreta-</i> +<lb>Secretarie tooke occasion, to wishe, that some //<i>rie.</i> +<lb> +<lb> +<lb>176 <i>A Præface to the Reader.</i> +<lb> +<lb>more discretion were in many Scholemasters, in vsing correction, +<lb>than commonlie there is. Who many times, punishe rather, +<lb>the weakenes of nature, than the fault of the Scholer. Whereby, +<lb>many Scholers, that might else proue well, be driuen to hate +<lb>learning, before they knowe, what learning meaneth: and so, +<lb>are made willing to forsake their booke, and be glad to be put +<lb>to any other kinde of liuing. +<lb> M. <i>Peter</i>, as one somewhat seuere of nature, said plainlie, +<lb>M. <i>Peter.</i> // that the Rodde onelie, was the sworde, that must +<lb>keepe, the Schole in obedience, and the Scholer +<lb>M. <i>Wotton.</i> // in good order. M. <i>Wotton</i>, á man milde of nature, +<lb>with soft voice, and fewe wordes, inclined to M. Secretaries +<lb>iudgement, and said, in mine opinion, the Schole- +<lb>Ludus li- // house should be in deede, as it is called by name, +<lb>terarum. // the house of playe and pleasure, and not of feare +<lb><i>Plato</i> de // and bondage: and as I do remember, so saith +<lb>Rep. 7. // <i>Socrates</i> in one place of <i>Plato</i>. And therefore, +<lb>if a Rodde carie the feare of à Sworde, it is no maruell, if those +<lb>that be fearefull of nature, chose rather to forsake the Plaie, +<lb>than to stand alwaies within the feare of a Sworde in a fonde +<lb>mans handling. M. <i>Mason</i>, after his maner, was +<lb>M. <i>Mason.</i> // verie merie with both parties, pleasantlie playing, +<lb>both, with the shrewde touches of many courste boyes, and with +<lb>the small discretion of many leude Scholemasters. M. <i>Haddon</i> +<lb>was fullie of M. <i>Peters</i> opinion, and said, that +<lb>M. <i>Haddon.</i> // the best scholemaster of our time, was the +<lb>greatest beater, and named the Person. Though, quoth I, it +<lb>was his good fortune, to send from his Schole, +<lb>The Author of // vnto the Vniuersitie, one of the best Scholers in +<lb>this booke. // deede of all our time, yet wise men do thinke, +<lb>that that came so to passe, rather, by the great towardnes of the +<lb>Scholer, than by the great beating of the Master: and whether +<lb>this be true or no, you your selfe are best witnes. I said +<lb>somewhat farder in the matter, how, and whie, yong children, +<lb>were soner allured by loue, than driuen by beating, to atteyne +<lb>good learning: wherein I was the bolder to say my minde, +<lb>bicause M. Secretarie curteslie prouoked me thereunto: or else, +<lb>in such à companie, and namelie in his præsence, my wonte is, +<lb>to be more willing, to vse mine eares, than to occupie my +<lb>tonge. +<lb> +<lb> +<lb><i>A Præface to the Reader.</i> 177 +<lb> +<lb>Syr <i>Walter Mildmaye</i>, M. <i>Astley</i>, and the rest, said verie +<lb>litle: onelie Syr <i>Rich. Sackuill</i>, said nothing at all. After dinner +<lb>I went vp to read with the Queenes Maiestie. We red than +<lb>togither in the Greke tongue, as I well remember. // Demost. +<lb>that noble Oration of <i>Demosthenes</i> against <i>Æschines</i>, // peri pa- +<lb>for his false dealing in his Ambassage to king // rapresb. +<lb><i>Philip</i> of Macedonie. Syr <i>Rich. Sackuile</i> came vp sone after: and +<lb>finding me in hir Maiesties priuie chamber, he // Syr <i>R.</i> +<lb>tooke me by the hand, & carying me to à // <i>Sackuiles</i> +<lb>windoe, said, M. <i>Ascham</i>, I would not for à good // communi- +<lb>deale of monie, haue bene, this daie, absent from // cation with +<lb>diner. Where, though I said nothing, yet I gaue // the Author +<lb>as good eare, and do consider as well the taulke, // of this +<lb>that passed, as any one did there. M. Secretarie said very // booke. +<lb>wisely, and most truely, that many yong wittes be driuen to +<lb>hate learninge, before they know what learninge is. I can be +<lb>good witnes to this my selfe: For à fond Scholemaster, before +<lb>I was fullie fourtene yeare olde, draue me so, with feare of +<lb>beating, from all loue of learninge, as nowe, when I know, what +<lb>difference it is, to haue learninge, and to haue litle, or none at +<lb>all, I feele it my greatest greife, and finde it my greatest hurte, +<lb>that euer came to me, that it was my so ill chance, to light +<lb>vpon so lewde à Scholemaster. But seing it is but in vain, to +<lb>lament thinges paste, and also wisdome to looke to thinges to +<lb>cum, surely, God willinge, if God lend me life, I will make +<lb>this my mishap, some occasion of good hap, to litle <i>Robert +<lb>Sackuile</i> my sonnes sonne. For whose bringinge vp, I would +<lb>gladlie, if it so please you, vse speciallie your good aduice. I +<lb>heare saie, you haue à sonne, moch of his age: we wil deale thus +<lb>togither. Point you out à Scholemaster, who by your order, +<lb>shall teache my sonne and yours, and for all the rest, I will +<lb>prouide, yea though they three do cost me a couple of hundred +<lb>poundes by yeare: and beside, you shall finde me as fast à +<lb>Frend to you and yours, as perchance any you haue. Which +<lb>promise, the worthie Ientleman surelie kept with me, vntill his +<lb>dying daye. +<lb> We had than farther taulke togither, of bringing vp of +<lb>children: of the nature, of quicke, and hard wittes: // The cheife +<lb>of the right choice of à good witte: of Feare, and // pointes of +<lb>loue in teachinge children. We passed from // this booke. +<lb> +<lb> +<lb>178 <i>A Præface to the Reader.</i> +<lb> +<lb>children and came to yonge men, namely, Ientlemen: we +<lb>taulked of their to moch libertie, to liue as they lust: of their +<lb>letting louse to sone, to ouer moch experience of ill, contrarie to +<lb>the good order of many good olde common welthes of the +<lb>Persians and Grekes: of witte gathered, and good fortune +<lb>gotten, by some, onely by experience, without learning. And +<lb>lastlie, he required of me verie earnestlie, to shewe, what I +<lb>thought of the common goinge of Englishe men into Italie. +<lb>But, sayth he, bicause this place, and this tyme, will not suffer +<lb>so long taulke, as these good matters require, therefore I pray +<lb>you, at my request, and at your leysure, put in some order of +<lb>writing, the cheife pointes of this our taulke, concerning the +<lb>right order of teachinge, and honestie of liuing, for the good +<lb>bringing vp of children & yong men. And surelie, beside +<lb>contentinge me, you shall both please and profit verie many +<lb>others. I made some excuse by lacke of habilitie, and weakenes +<lb>of bodie: well, sayth he, I am not now to learne, what you can +<lb>do. Our deare frende, good M. <i>Goodricke</i>, whose iudgement I +<lb>could well beleue, did once for all, satisfye me fullie therein. +<lb>Againe, I heard you say, not long agoe, that you may thanke +<lb>Syr <i>John Cheke</i>, for all the learninge you haue: And I know +<lb>verie well my selfe, that you did teach the Quene. And +<lb>therefore seing God did so blesse you, to make you the Scholer +<lb>of the best Master, and also the Scholemaster of the best +<lb>Scholer, that euer were in our tyme, surelie, you should please +<lb>God, benefite your countrie, & honest your owne name, if you +<lb>would take the paines, to impart to others, what you learned +<lb>of soch à Master, and how ye taught such à scholer. And, in +<lb>vttering the stuffe ye receiued of the one, in declaring the +<lb>order ye tooke with the other, ye shall neuer lacke, neither +<lb>matter, nor maner, what to write, nor how to write in this +<lb>kinde of Argument. +<lb> I beginning some farther excuse, sodeinlie was called to +<lb>cum to the Queene. The night following, I slept litle, my +<lb>head was so full of this our former taulke, and I so mindefull, +<lb>somewhat to satisfie the honest request of so deare à frend, +<lb>I thought to præpare some litle treatise for a New yeares gift +<lb>that Christmas. But, as it chanceth to busie builders, so, in +<lb>building thys my poore Scholehouse (the rather bicause the forme +<lb>of it is somewhat new, and differing from others) the worke +<lb> +<lb> +<lb><i>A Præf ace to the Reader.</i> 179 +<lb> +<lb>rose dailie higher and wider, than I thought it would at the +<lb>beginninge. +<lb> And though it appeare now, and be in verie deede, but a +<lb>small cotage, poore for the stuffe, and rude for the workemanship, +<lb>yet in going forward, I found the site so good, as I was lothe to +<lb>giue it ouer, but the making so costlie, outreaching my habilitie, +<lb>as many tymes I wished, that some one of those three, my deare +<lb>frendes, with full pursses, Syr <i>Tho. Smithe</i>, M. // {<i>Smith.</i> +<lb><i>Haddon</i>, or M. <i>Watson</i>, had had the doing of it. // M. {<i>Haddon.</i> +<lb>Yet, neuerthelesse, I my selfe, spending gladlie // {<i>Watson.</i> +<lb>that litle, that I gatte at home by good Syr <i>Iohn</i> // Syr<i> I.</i> +<lb><i>Cheke</i>, and that that I borrowed abroad of my // <i>Cheke.</i> +<lb>frend <i>Sturmius</i>, beside somewhat that was left me // <i>I. Sturmius.</i> +<lb>in Reuersion by my olde Masters, <i>Plato, Aristotle</i>, // <i>Plato.</i> +<lb>and <i>Cicero</i>, I haue at last patched it vp, as I could, // <i>Aristotle.</i> +<lb>and as you see. If the matter be meane, and meanly handled, // <i>Cicero.</i> +<lb>I pray you beare, both with me, and it: for neuer worke went +<lb>vp in worse wether, with mo lettes and stoppes, than this poore +<lb>Scholehouse of mine. Westminster Hall can beare some +<lb>witnesse, beside moch weakenes of bodie, but more trouble of +<lb>minde, by some such sores, as greue me to toche them my +<lb>selfe, and therefore I purpose not to open them to others. +<lb>And, in middes of outward iniuries, and inward cares, to +<lb>encrease them withall, good Syr <i>Rich. Sackuile</i> +<lb>dieth, that worthie Ientleman: That earnest // Syr <i>R.</i> +<lb>fauorer and furtherer of Gods true Religion: // <i>Sackuill.</i> +<lb>That faithfull Seruitor to his Prince and Countrie: A louer of +<lb>learning, & all learned men: Wise in all doinges: Curtesse to +<lb>all persons: shewing spite to none: doing good to many: and as +<lb>I well found, to me so fast à frend, as I neuer lost the like +<lb>before. Whan he was gone, my hart was dead. There was +<lb>not one, that woare à blacke gowne for him, who caried à +<lb>heuier hart for him, than I. Whan he was gone, I cast this +<lb>booke àwaie: I could not looke vpon it, but with weping eyes, +<lb>in remembring him, who was the onelie setter on, to do it, and +<lb>would haue bene, not onelie à glad commender of it, but also +<lb>à sure and certaine comfort, to me and mine, for it. Almost +<lb>two yeares togither, this booke lay scattered, and neglected, +<lb>and had bene quite giuen ouer of me, if the goodnesse of one +<lb>had not giuen me some life and spirite againe. God, the +<lb> +<lb>180 <i>A Præface to the Reader.</i> +<lb> +<lb>mouer of goodnesse, prosper alwaies him & his, as he hath +<lb>many times comforted me and mine, and, I trust to God, shall +<lb>comfort more and more. Of whom, most iustlie I may saie, +<lb>and verie oft, and alwaies gladlie, I am wont to say, that +<lb>sweete verse of <i>Sophocles</i>, spoken by <i>Oedipus</i> to worthie <i>Theseus</i>. +<lb> +<lb>Soph. in // echo [gar] acho dia se, kouk allon broton. +<lb>Oed. Col. // +<lb> +<lb>Thys hope hath helped me to end this booke: which, if he +<lb>allowe, I shall thinke my labours well imployed, and shall not +<lb>moch æsteme the misliking of any others. And I trust, he +<lb>shall thinke the better of it, bicause he shall finde the best part +<lb>thereof, to cum out of his Schole, whom he, of all men loued +<lb>and liked best. +<lb> Yet some men, frendly enough of nature, but of small +<lb>iudgement in learninge, do thinke, I take to moch paines, and +<lb><i>Plato</i> in // spend to moch time, in settinge forth these +<lb>initio // childrens affaires. But those good men were +<lb>Theagis. // neuer brought vp in <i>Socrates</i> Schole, who saith +<lb>ou gar esti // plainlie, that no man goeth àbout à more godlie +<lb>peri otou // purpose, than he that is mindfull of the good +<lb>theioterou // bringing vp, both of hys owne, and other mens +<lb>anthropos // children. +<lb>an bouleu- // +<lb>saito, e // Therfore, I trust, good and wise men, will +<lb>peri pai- // thinke well of this my doing. And of other, that +<lb>deias, kai // thinke otherwise, I will thinke my selfe, they are +<lb>ton auton, // but men, to be pardoned for their follie, and +<lb>kai ton // pitied for their ignoraunce. +<lb>oikeion. // +<lb> In writing this booke, I haue had earnest respecte to three +<lb>speciall pointes, trothe of Religion, honestie in liuing, right order +<lb>in learning. In which three waies, I praie God, my poore +<lb>children may diligently waulke: for whose sake, as nature +<lb>moued, and reason required, and necessitie also somewhat +<lb>compelled, I was the willinger to take these paines. +<lb> For, seing at my death, I am not like to leaue them any +<lb>great store of liuing, therefore in my life time, I thought good +<lb>to bequeath vnto them, in this litle booke, as in my Will and +<lb>Testament, the right waie to good learning: which if they +<lb>followe, with the feare of God, they shall verie well cum to +<lb>sufficiencie of liuinge. +<lb> I wishe also, with all my hart, that yong M. <i>Rob. Sackuille</i>, +<lb> +<lb> +<lb><i>A Præface to the Reader.</i> 181 +<lb> +<lb>may take that fructe of this labor, that his worthie Grauntfather +<lb>purposed he should haue done: And if any other do take, either +<lb>proffet, or pleasure hereby, they haue cause to thanke M. +<lb><i>Robert Sackuille</i>, for whom speciallie this my Scholemaster was +<lb>prouided. +<lb> And one thing I would haue the Reader consider in +<lb>readinge this booke, that bicause, no Scholemaster hath charge +<lb>of any childe, before he enter into hys Schole, therefore I +<lb>leauing all former care, of their good bringing vp, to wise and +<lb>good Parentes, as à matter not belonging to the Scholemaster, +<lb>I do appoynt thys my Scholemaster, than, and there to begin, +<lb>where his office and charge beginneth. Which charge lasteth +<lb>not long, but vntill the Scholer be made hable to go to the +<lb>Vniuersitie, to procede in Logike, Rhetoricke, and other kindes +<lb>of learning. +<lb> Yet if my Scholemaster, for loue he beareth to hys +<lb>Scholer, shall teach hym somewhat for hys furtherance, +<lb>and better iudgement in learning, that may serue +<lb>him seuen yeare after in the Vniuersitie, he +<lb>doth hys Scholer no more wrong, nor de- +<lb>serueth no worse name therby, than he +<lb>doth in London, who sellinge silke +<lb>or cloth vnto his frend, doth +<lb>giue hym better measure, +<lb>than either hys pro- +<lb>mise or bargaine +<lb>was. +<lb> +<lb> <i>Farewell in Christ.</i> +<lb> +<lb> +<lb><i>The first booke for the youth.<i> +<lb> +<lb>AFter the childe hath learned perfitlie the eight partes of +<lb>speach, let him then learne the right ioyning togither of +<lb>substantiues with adiectiues, the nowne with the verbe, the +<lb>relatiue with the antecedent. And in learninge farther hys +<lb>Syntaxis, by mine aduice, he shall not vse the common order +<lb>in common scholes, for making of latines: wherby, the childe +<lb><i>Cic.</i> de // commonlie learneth, first, an euill choice of wordes, +<lb>Cla. or. // (and right choice of wordes, saith <i>Cæsar</i>, is the +<lb>foundation of eloquence) than, a wrong placing +<lb>of wordes: and lastlie, an ill framing of the sentence, with +<lb>a peruerse iudgement, both of wordes and sentences. These +<lb>Making of // faultes, taking once roote in yougthe, be neuer, or +<lb>Lattines // hardlie, pluckt away in age. Moreouer, there is +<lb>marreth // no one thing, that hath more, either dulled the +<lb>Children. // wittes, or taken awaye the will of children from +<lb>learning, then the care they haue, to satisfie their masters, in +<lb>making of latines. +<lb> For, the scholer, is commonlie beat for the making, when +<lb>the master were more worthie to be beat for the mending, or +<lb>rather, marring of the same: The master many times, being +<lb>as ignorant as the childe, what to saie properlie and fitlie to the +<lb>matter. +<lb> Two scholemasters haue set forth in print, either of them +<lb><i>Horman.</i> // a booke, of soch kinde of latines, <i>Horman</i> and +<lb><i>Whitting-</i> // <i>Whittington</i>. +<lb><i>ton.</i> // +<lb> A childe shall learne of the better of them, +<lb>that, which an other daie, if he be wise, and cum to iudgement, +<lb>he must be faine to vnlearne againe. +<lb> +<lb> +<lb><i>The first booke for the youth.</i> 183 +<lb> +<lb> There is a waie, touched in the first booke of <i>Cicero +<lb>De Oratore</i>, which, wiselie brought into scholes, // 1. <i>De Or.</i> +<lb>truely taught, and constantly vsed, would not +<lb>onely take wholly away this butcherlie feare in making of +<lb>latines, but would also, with ease and pleasure, and in short +<lb>time, as I know by good experience, worke a true choice and +<lb>placing of wordes, a right ordering of sentences, an easie +<lb>vnderstandyng of the tonge, a readines to speake, a facultie to +<lb>write, a true iudgement, both of his owne, and other mens +<lb>doinges, what tonge so euer he doth vse. +<lb> The waie is this. After the three Concordances learned, +<lb>as I touched before, let the master read vnto hym the Epistles +<lb>of <i>Cicero</i>, gathered togither and chosen out by <i>Sturmius</i>, for +<lb>the capacitie of children. +<lb> First, let him teach the childe, cherefullie and plainlie, the +<lb>cause, and matter of the letter: then, let him +<lb>construe it into Englishe, so oft, as the childe may // The order +<lb>easilie carie awaie the vnderstanding of it: // of teaching. +<lb>Lastlie, parse it ouer perfitlie. This done thus, let the childe, +<lb>by and by, both construe and parse it ouer againe: so, that it +<lb>may appeare, that the childe douteth in nothing, that his +<lb>master taught him before. After this, the childe must take +<lb>a paper booke, and sitting in some place, where no man shall +<lb>prompe him, by him self, let him translate into Englishe his +<lb>former lesson. Then shewing it to his master, +<lb>let the master take from him his latin booke, and // Two pa- +<lb>pausing an houre, at the least, than let the childe // per bokes. +<lb>translate his owne Englishe into latin againe, in an other paper +<lb>booke. When the childe bringeth it, turned into latin, the +<lb>master must compare it with <i>Tullies</i> booke, and laie them both +<lb>togither: and where the childe doth well, either in chosing, or +<lb>true placing of <i>Tullies</i> wordes, let the master // Children +<lb>praise him, and saie here ye do well. For I // learne by +<lb>assure you, there is no such whetstone, to // prayse. +<lb>sharpen a good witte and encourage a will to learninge, as is +<lb>praise. +<lb> But if the childe misse, either in forgetting a worde, or in +<lb>chaunging a good with a worse, or misordering the sentence, +<lb>I would not haue the master, either froune, or chide with him, +<lb>if the childe haue done his diligence, and vsed no trewandship +<lb> +<lb> +<lb>184 <i>The first booke teachyng</i> +<lb> +<lb>therein. For I know by good experience, that a childe shall +<lb>Ientlenes // take more profit of two fautes, ientlie warned of, +<lb>in teaching. // then of foure thinges, rightly hitt. For than, the +<lb>master shall haue good occasion to saie vnto him. +<lb><i>N. Tullie</i> would haue vsed such a worde, not this: <i>Tullie</i> +<lb>would haue placed this word here, not there: would haue vsed +<lb>this case, this number, this person, this degree, this gender: he +<lb>would haue vsed this moode, this tens, this simple, rather than +<lb>this compound: this aduerbe here, not there: he would haue +<lb>ended the sentence with this verbe, not with that nowne or +<lb>participle, etc. +<lb> In these fewe lines, I haue wrapped vp, the most tedious +<lb>part of Grammer: and also the ground of almost all the Rewles, +<lb>that are so busilie taught by the Master, and so hardlie learned +<lb>by the Scholer, in all common Scholes: which after this sort, +<lb>the master shall teach without all error, and the scholer shall +<lb>learne without great paine: the master being led by so sure +<lb>a guide, and the scholer being brought into so plaine and easie +<lb>a waie. And therefore, we do not contemne Rewles, but we +<lb>gladlie teach Rewles: and teach them, more plainlie, sensiblie, +<lb>and orderlie, than they be commonlie taught in common +<lb>Scholes. For whan the Master shall compare <i>Tullies</i> booke +<lb>with his Scholers translation, let the Master, at the first, +<lb>lead and teach his Scholer, to ioyne the Rewles of his Grammer +<lb>booke, with the examples of his present lesson, vntill the +<lb>Scholer, by him selfe, be hable to fetch out of his Grammer, +<lb>euerie Rewle, for euerie Example: So, as the Grammer booke +<lb>be euer in the Scholers hand, and also vsed of him, as a +<lb>Dictionarie, for euerie present vse. This is a liuely and perfite +<lb>waie of teaching of Rewles: where the common waie, vsed in +<lb>common Scholes, to read the Grammer alone by it selfe, is +<lb>tedious for the Master, hard for the Scholer, colde and vn- +<lb>cumfortable for them bothe. +<lb> Let your Scholer be neuer afraide, to aske you any dout, +<lb>but vse discretlie the best allurements ye can, to encorage him +<lb>to the same: lest, his ouermoch fearinge of you, driue him +<lb>to seeke some misorderlie shifte: as, to seeke to be helped +<lb>by some other booke, or to be prompted by some other +<lb>Scholer, and so goe aboute to begile you moch, and him selfe +<lb>more. +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 185 +<lb> +<lb> With this waie, of good vnderstanding the mater, plaine +<lb>construinge, diligent parsinge, dailie translatinge, cherefull +<lb>admonishinge, and heedefull amendinge of faultes: neuer +<lb>leauinge behinde iuste praise for well doinge, I would haue the +<lb>Scholer brought vp withall, till he had red, & translated ouer y<sup>e</sup> +<lb>first booke of Epistles chosen out by <i>Sturmius</i>, with a good +<lb>peece of a Comedie of <i>Terence</i> also. +<lb> All this while, by mine aduise, the childe shall vse to speake +<lb>no latine: For, as <i>Cicero</i> saith in like mater, with like wordes, +<lb><i>loquendo, male loqui discunt</i>. And, that excellent // Latin +<lb>learned man, <i>G. Budæus</i>, in his Greeke Com- // speakyng. +<lb>mentaries, sore complaineth, that whan he began // <i>G. Budæus.</i> +<lb>to learne the latin tonge, vse of speaking latin at the table, and +<lb>elsewhere, vnaduisedlie, did bring him to soch an euill choice of +<lb>wordes, to soch a crooked framing of sentences, that no one +<lb>thing did hurt or hinder him more, all the daies of his life +<lb>afterward, both for redinesse in speaking, and also good iudge- +<lb>ment in writinge. +<lb> In very deede, if children were brought vp, in soch a house, +<lb>or soch a Schole, where the latin tonge were properlie and +<lb>perfitlie spoken, as <i>Tib.</i> and <i>Ca. Gracci</i> were brought vp, in +<lb>their mother <i>Cornelias</i> house, surelie, than the dailie vse of +<lb>speaking, were the best and readiest waie, to learne the latin +<lb>tong. But, now, commonlie, in the best Scholes in England, +<lb>for wordes, right choice is smallie regarded, true proprietie +<lb>whollie neglected, confusion is brought in, barbariousnesse is +<lb>bred vp so in yong wittes, as afterward they be, not onelie +<lb>marde for speaking, but also corrupted in iudgement: as with +<lb>moch adoe, or neuer at all, they be brought to right frame +<lb>againe. +<lb> Yet all men couet to haue their children speake latin: and +<lb>so do I verie earnestlie too. We bothe, haue one purpose: we +<lb>agree in desire, we wish one end: but we differ somewhat in +<lb>order and waie, that leadeth rightlie to that end. Other would +<lb>haue them speake at all aduentures: and, so they be speakinge, +<lb>to speake, the Master careth not, the Scholer knoweth not, +<lb>what. This is, to seeme, and not to bee: except it be, to be +<lb>bolde without shame, rashe without skill, full of words without +<lb>witte. I wish to haue them speake so, as it may well appeare, +<lb>that the braine doth gouerne the tonge, and that reason leadeth +<lb> +<lb> +<lb>186 <i>The first booke teachyng</i> +<lb> +<lb>forth the taulke. <i>Socrates</i> doctrine is true in <i>Plato</i>, and well +<lb><i>Plato.</i> // marked, and truely vttered by <i>Horace</i> in <i>Arte</i> +<lb><i>Horat.</i> // <i>Poetica</i>, that, where so euer knowledge doth accom- +<lb>panie the witte, there best vtterance doth alwaies +<lb>awaite vpon the tonge: For, good vnderstanding must first be bred +<lb>Much wri- // in the childe, which, being nurished with skill, and +<lb>tyng bree- // vse of writing (as I will teach more largelie +<lb>deth ready // hereafter) is the onelie waie to bring him to +<lb>speakyng. // iudgement and readinesse in speakinge: and that +<lb>in farre shorter time (if he followe constantlie the trade of this +<lb>litle lesson) than he shall do, by common teachinge of the +<lb>common scholes in England. +<lb> But, to go forward, as you perceiue, your scholer to goe +<lb>better and better on awaie, first, with vnderstanding his lesson +<lb>more quicklie, with parsing more readelie, with translating +<lb>more spedelie and perfitlie then he was wonte, after, giue him +<lb>longer lessons to translate: and withall, begin to teach him, +<lb>The second // both in nownes, & verbes, what is <i>Proprium</i>, and +<lb>degree and // what is <i>Translatum</i>, what <i>Synonymum</i>, what +<lb>order in // <i>Diuersum</i>, which be <i>Contraria</i>, and which be +<lb>teachyng. // most notable <i>Phrases</i> in all his lecture. +<lb> As: +<lb> <i>{Rex Sepultus est +<lb> Proprium. {magnificè. +<lb> +<lb> {Cum illo principe, +<lb> Translatum. {Sepulta est & gloria +<lb> {et Salus Reipublicæ. +<lb> +<lb> Synonyma. {Ensis, Gladius. +<lb> {Laudare, prædicare. +<lb> +<lb> {Diligere, Amare. +<lb> Diuersa. {Calere, Exardescere. +<lb> {Inimicus, Hostis. +<lb> +<lb> {Acerbum & luctuosum +<lb> { bellum. +<lb> Contraria. {Dulcis & lœta +<lb> { Pax. +<lb> +<lb> {Dare verba. +<lb> Phrases. {abjicere obedientiam.</i> +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 187 +<lb> +<lb> Your scholer then, must haue the third paper booke: in +<lb>the which, after he hath done his double transla- // The thyrd +<lb>tion, let him write, after this sort foure of these // paper boke. +<lb>forenamed sixe, diligentlie marked out of eurie +<lb>lesson. +<lb> +<lb> <i>{Propria. +<lb> {Translata. +<lb> {Synonyma. +<lb> Quatuor. {Diuersa. +<lb> {Contraria. +<lb> {Phrases.</i> +<lb> +<lb>Or else, three, or two, if there be no moe: and if there be +<lb>none of these at all in some lecture, yet not omitte the order, +<lb>but write these. +<lb> +<lb> <i>{Diuersa nulla. +<lb> {Contraria nulla. etc.</i> +<lb> +<lb> This diligent translating, ioyned with this heedefull +<lb>marking, in the foresaid Epistles, and afterwarde in some +<lb>plaine Oration of <i>Tullie</i>, as, <i>pro lege Manil: pro Archia Poeta</i>, +<lb>or in those three <i>ad C. Cæs</i>: shall worke soch a right choise of +<lb>wordes, so streight a framing of sentences, soch a true iudge- +<lb>ment, both to write skilfullie, and speake wittlelie, as wise men +<lb>shall both praise, and maruell at. +<lb> If your scholer do misse sometimes, in marking rightlie +<lb>these foresaid sixe thinges, chide not hastelie: for that shall, +<lb>both dull his witte, and discorage his diligence: // Ientleness +<lb>but monish him gentelie: which shall make // in teaching. +<lb>him, both willing to amende, and glad to go +<lb>forward in loue and hope of learning. +<lb> I haue now wished, twise or thrise, this gentle nature, +<lb>to be in a Scholemaster: And, that I haue done so, neither by +<lb>chance, nor without some reason, I will now // Loue. +<lb>declare at large, why, in mine opinion, loue is // Feare. +<lb>fitter than feare, ientlenes better than beating, to +<lb>bring vp a childe rightlie in learninge. +<lb> With the common vse of teaching and beating in common +<lb>scholes of England, I will not greatlie contend: // Common +<lb>which if I did, it were but a small grammaticall // Scholes. +<lb>controuersie, neither belonging to heresie nor +<lb> +<lb> +<lb>188 <i>The first booke teachyng</i> +<lb> +<lb>treason, nor greatly touching God nor the Prince: although in +<lb>very deede, in the end, the good or ill bringing vp of children, +<lb>doth as much serue to the good or ill seruice, of God, our +<lb>Prince, and our whole countrie, as any one thing doth beside. +<lb> I do gladlie agree with all good Scholemasters in these +<lb>pointes: to haue children brought to good perfitnes in learning: +<lb>to all honestie in maners: to haue all fautes rightlie amended: +<lb>to haue euerie vice seuerelie corrected: but for the order and +<lb>waie that leadeth rightlie to these pointes, we somewhat differ. +<lb>Sharpe // For commonlie, many scholemasters, some, as +<lb>Schole- // I haue seen, moe, as I haue heard tell, be of so +<lb>masters. // crooked a nature, as, when they meete with a +<lb>hard witted scholer, they rather breake him, than bowe him, +<lb>rather marre him, then mend him. For whan the scholemaster +<lb>is angrie with some other matter, then will he sonest faul to +<lb>beate his scholer: and though he him selfe should be punished +<lb>for his folie, yet must he beate some scholer for his pleasure: +<lb>though there be no cause for him to do so, nor yet fault in the +<lb>scholer to deserue so. These ye will say, be fond scholemasters, +<lb>and fewe they be, that be found to be soch. They be fond in +<lb>deede, but surelie ouermany soch be found euerie where. But +<lb>Nature // this I will say, that euen the wisest of your great +<lb>punished. // beaters, do as oft punishe nature, as they do +<lb>correcte faultes. Yea, many times, the better +<lb>nature, is sorer punished: For, if one, by quicknes of witte, +<lb>take his lesson readelie, an other, by hardnes of witte, taketh it +<lb>not so speedelie: the first is alwaies commended, the other is +<lb>commonlie punished: whan a wise scholemaster, should rather +<lb>discretelie consider the right disposition of both their natures, +<lb>and not so moch wey what either of them is able to do now, +<lb>Quicke // as what either of them is likelie to do hereafter. +<lb>wittes for // For this I know, not onelie by reading of bookes +<lb>learnyng. // in my studie, but also by experience of life, +<lb>abrode in the world, that those, which be commonlie the +<lb>wisest, the best learned, and best men also, when they be olde, +<lb>were neuer commonlie the quickest of witte, when they were +<lb>yonge. The causes why, amongst other, which be many, that +<lb>moue me thus to thinke, be these fewe, which I will recken. +<lb>Quicke wittes commonlie, be apte to take, vnapte to keepe: +<lb>soone hote and desirous of this and that: as colde and sone +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 189 +<lb> +<lb>wery of the same againe: more quicke to enter spedelie, than +<lb>hable to pearse farre: euen like ouer sharpe tooles, whose edges +<lb>be verie soone turned. Soch wittes delite them selues in easie +<lb>and pleasant studies, and neuer passe farre forward in hie and +<lb>hard sciences. And therefore the quickest wittes commonlie +<lb>may proue the best Poetes, but not the wisest Orators: readie +<lb>of tonge to speake boldlie, not deepe of iudgement, // Quicke +<lb>either for good counsell or wise writing. Also, // wittes, for +<lb>for maners and life, quicke wittes commonlie, be, // maners & +<lb>in desire, newfangle, in purpose, vnconstant, light // lyfe. +<lb>to promise any thing, readie to forget euery thing: both benefite +<lb>and inurie: and therby neither fast to frend, nor fearefull to foe: +<lb>inquisitiue of euery trifle, not secret in greatest affaires: bolde, +<lb>with any person: busie, in euery matter: sothing, soch as be +<lb>present: nipping any that is absent: of nature also, alwaies, +<lb>flattering their betters, enuying their equals, despising their +<lb>inferiors: and, by quicknes of witte, verie quicke and readie, to +<lb>like none so well as them selues. +<lb> Moreouer commonlie, men, very quicke of witte, be also, +<lb>verie light of conditions: and thereby, very readie of disposition, +<lb>to be caried ouer quicklie, by any light cumpanie, to any riot +<lb>and vnthriftines when they be yonge: and therfore seldome, +<lb>either honest of life, or riche in liuing, when they be olde. +<lb>For, quicke in witte, and light in maners, be either seldome +<lb>troubled, or verie sone wery, in carying a verie heuie purse. +<lb>Quicke wittes also be, in most part of all their doinges, ouer- +<lb>quicke, hastie, rashe, headie, and brainsicke. These two last +<lb>wordes, Headie, and Brainsicke, be fitte and proper wordes, +<lb>rising naturallie of the matter, and tearmed aptlie by the +<lb>condition of ouer moch quickenes of witte. In yougthe also +<lb>they be, readie scoffers, priuie mockers, and euer ouer light and +<lb>mery. In aige, sone testie, very waspishe, and alwaies ouer +<lb>miserable: and yet fewe of them cum to any great aige, by +<lb>reason of their misordered life when they were yong: but +<lb>a great deale fewer of them cum to shewe any great counten- +<lb>ance, or beare any great authoritie abrode in the world, but +<lb>either liue obscurelie, men know not how, or dye obscurelie, +<lb>men marke not whan. They be like trees, that shewe forth, +<lb>faire blossoms & broad leaues in spring time, but bring out +<lb>small and not long lasting fruite in haruest time: and that +<lb> +<lb> +<lb>190 <i>The first booke teachyng</i> +<lb> +<lb>onelie soch, as fall, and rotte, before they be ripe, and so, neuer, +<lb>or seldome, cum to any good at all. For this ye shall finde +<lb>most true by experience, that amongest a number of quicke +<lb>wittes in youthe, fewe be found, in the end, either verie +<lb>fortunate for them selues, or verie profitable to serue the common +<lb>wealth, but decay and vanish, men know not which way: +<lb>except a very fewe, to whom peraduenture blood and happie +<lb>parentage, may perchance purchace a long standing vpon the +<lb>stage. The which felicitie, because it commeth by others +<lb>procuring, not by their owne deseruinge, and stand by other +<lb>mens feete, and not by their own, what owtward brag so euer +<lb>is borne by them, is in deed, of it selfe, and in wise mens eyes, +<lb>of no great estimation. +<lb> Some wittes, moderate enough by nature, be many tymes +<lb>Som sci- // marde by ouer moch studie and vse of some +<lb>ences hurt // sciences, namelie, Musicke, Arithmetick, and +<lb>mens wits, // Geometrie. Thies sciences, as they sharpen mens +<lb>and mar // wittes ouer moch, so they change mens maners +<lb>mens ma- // ouer sore, if they be not moderatlie mingled, & +<lb>ners. // +<lb>wiselie applied to som good vse of life. Marke all Mathe- +<lb>Mathe- // maticall heades, which be onely and wholy bent +<lb>maticall // to those sciences, how solitarie they be themselues, +<lb>heades. // how vnfit to liue with others, & how vnapte to +<lb>serue in the world. This is not onelie knowen now by common +<lb>experience, but vttered long before by wise mens Iudgement +<lb><i>Galen.</i> // and sentence. <i>Galene</i> saith, moch Musick marreth +<lb><i>Plato.</i> // mens maners: and <i>Plato</i> hath a notable place of +<lb>the same thing in his bookes <i>de Rep.</i> well marked +<lb>also, and excellentlie translated by <i>Tullie</i> himself. Of this +<lb>matter, I wrote once more at large, XX. yeare a go, in my booke +<lb>of shoting: now I thought but to touch it, to proue, that ouer +<lb>moch quicknes of witte, either giuen by nature, or sharpened by +<lb>studie, doth not commonlie bring forth, eyther greatest learning, +<lb>best maners, or happiest life in the end. +<lb> Contrariewise, a witte in youth, that is not ouer dulle, +<lb>Hard wits // heauie, knottie and lumpishe, but hard, rough, and +<lb>in learning. // though somwhat staffishe, as <i>Tullie</i> wisheth <i>otium, +<lb>quietum, non languidum</i>: and <i>negotium cum labore, +<lb>non cum periculo</i>, such a witte I say, if it be, at the first well +<lb>handled by the mother, and rightlie smothed and wrought as it +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 191 +<lb> +<lb>should, not ouerwhartlie, and against the wood, by the schole- +<lb>master, both for learning, and hole course of liuing, proueth +<lb>alwaies the best. In woode and stone, not the softest, but +<lb>hardest, be alwaies aptest, for portrature, both fairest for pleasure, +<lb>and most durable for proffit. Hard wittes be hard to receiue, +<lb>but sure to keepe: painefull without werinesse, hedefull without +<lb>wauering, constant without newfanglenes: bearing heauie +<lb>thinges, thoughe not lightlie, yet willinglie: entring hard +<lb>thinges, though not easelie, yet depelie, and so cum to that +<lb>perfitnes of learning in the ende, that quicke wittes, seeme in +<lb>hope, but do not in deede, or else verie seldome, // Hard wits +<lb>euer attaine vnto. Also, for maners and life, hard // in maners +<lb>wittes commonlie, ar hardlie caried, either to // and lyfe. +<lb>desire euerie new thing, or else to meruell at euery strange +<lb>thinge: and therfore they be carefull and diligent in their own +<lb>matters, not curious and busey in other mens affaires: and so, +<lb>they becum wise them selues, and also ar counted honest by +<lb>others. They be graue, stedfast, silent of tong, secret of hart. +<lb>Not hastie in making, but constant in keping any promise. +<lb>Not rashe in vttering, but ware in considering euery matter: +<lb>and therby, not quicke in speaking, but deepe of iudgement, +<lb>whether they write, or giue counsell in all waightie affaires. +<lb>And theis be the men, that becum in the end, both most happie +<lb>for themselues, and alwaise best estemed abrode in the world. +<lb> I haue bene longer in describing, the nature, the good or ill +<lb>successe, of the quicke and hard witte, than perchance som will +<lb>thinke, this place and matter doth require. But // The best +<lb>my purpose was hereby, plainlie to vtter, what // wittes dri- +<lb>iniurie is offered to all learninge, & to the common // uen from +<lb>welthe also, first, by the fond father in chosing, // learnyng, +<lb>but chieflie by the lewd scholemaster in beating // to other li- +<lb>and driuing away the best natures from learning. A childe // uyng. +<lb>that is still, silent, constant, and somewhat hard of witte, is +<lb>either neuer chosen by the father to be made a scholer, or else, +<lb>when he commeth to the schole, he is smally regarded, little +<lb>looked vnto, he lacketh teaching, he lacketh coraging, he lacketh +<lb>all thinges, onelie he neuer lacketh beating, nor any word, that +<lb>may moue him to hate learninge, nor any deed that may driue +<lb>him from learning, to any other kinde of liuing. +<lb> And when this sadde natured, and hard witted child, is bette +<lb> +<lb> +<lb>192 <i>The first booke teachyng</i> +<lb> +<lb>from his booke, and becummeth after eyther student of +<lb>Hard wits // the common lawe, or page in the Court, or +<lb>proue best // seruingman, or bound prentice to a merchant, +<lb>in euery // or to som handiecrafte, he proueth in the ende, +<lb>kynde of // wiser, happier and many tymes honester too, than +<lb>life. // many of theis quick wittes do, by their learninge. +<lb> Learning is, both hindred and iniured to, by the ill choice +<lb>of them, that send yong scholers to the vniuersities. Of whom +<lb>must nedes cum all our Diuines, Lawyers, and Physicions. +<lb> Thies yong scholers be chosen commonlie, as yong apples be +<lb>The ill // chosen by children, in a faire garden about <i>S.</i> +<lb>choice of // <i>Iames</i> tyde: a childe will chose a sweeting, because it +<lb>wittes for // is presentlie faire and pleasant, and refuse a Runnet, +<lb>learnyng. // because it is than grene, hard, and sowre, whan the +<lb>one, if it be eaten, doth breed, both wormes and ill humors: +<lb>the other if it stand his tyme, be ordered and kepte as it should, is +<lb>holsom of it self, and helpeth to the good digestion of other meates: +<lb>Sweetinges, will receyue wormes, rotte, and dye on the tree, and +<lb>neuer or seldom cum to the gathering for good and lasting store. +<lb> For verie greafe of harte I will not applie the similitude: +<lb>but hereby, is plainlie seen, how learning is robbed of hir best +<lb>wittes, first by the great beating, and after by the ill chosing +<lb>of scholers, to go to the vniuersities. Whereof cummeth +<lb>partelie, that lewde and spitefull prouerbe, sounding to the +<lb>greate hurte of learning, and shame of learned men, that, the +<lb>greatest Clerkes be not the wisest men. +<lb> And though I, in all this discourse, seem plainlie to prefer, +<lb>hard and roughe wittes, before quicke and light wittes, both for +<lb>learnyng and maners, yet am I not ignorant that som quicknes +<lb>of witte, is a singuler gifte of God, and so most rare emonges +<lb>men, and namelie such a witte, as is quicke without lightnes, +<lb>sharpe without brittlenes, desirous of good thinges without +<lb>newfanglenes, diligent in painfull thinges without werisomnes, +<lb>and constant in good will to do all thinges well, as I know was +<lb>in Syr <i>Iohn Cheke</i>, and is in som, that yet liue, in whome all +<lb>theis faire qualities of witte ar fullie mette togither. +<lb> But it is notable and trewe, that <i>Socrates</i> saith in <i>Plato</i> to +<lb><i>Plato in</i> // his frende <i>Crito</i>. That, that number of men is +<lb><i>Critone</i>. // fewest, which far excede, either in good or ill, in +<lb>wisdom of folie, but the meane betwixt both, be +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 193 +<lb> +<lb>the greatest number: which he proueth trewe in diuerse other +<lb>thinges: as in greyhoundes, emonges which fewe // Verie +<lb>are found, exceding greate, or exceding litle, // good, or +<lb>exceding swift, or exceding slowe: And therfore/ verie ill +<lb>I speaking of quick and hard wittes, I ment, the // men, be +<lb>common number of quicke and hard wittes, // fewest in +<lb>emonges the which, for the most parte, the hard // number. +<lb>witte, proueth manie times, the better learned, wiser and +<lb>honester man: and therfore, do I the more lament, that soch +<lb>wittes commonlie be either kepte from learning, by fond fathers, +<lb>or bet from learning by lewde scholemasters. +<lb> And speaking thus moche of the wittes of children for +<lb>learning, the opportunitie of the place, and good- // Horsemen +<lb>nes of the matter might require to haue here // be wiser in +<lb>declared the most speciall notes of a good witte for // knowledge +<lb>learning in a childe, after the maner and custume // of a good +<lb>of a good horsman, who is skilfull, to know, and // Colte, than +<lb>hable to tell others, how by certein sure signes, a // scholema- +<lb>man may choise a colte, that is like to proue an // sters be, in +<lb>other day, excellent for the saddle. And it is // knowledge +<lb>pitie, that commonlie, more care is had, yea and // of a good +<lb>that emonges verie wise men, to finde out rather a cunnynge // witte. +<lb>man for their horse, than a cunnyng man for their // A good Ri- +<lb>children. They say nay in worde, but they do so // der better +<lb>in deede. For, to the one, they will gladlie giue // rewarded +<lb>a stipend of 200. Crounes by yeare, and loth // than a good +<lb>to offer to the other, 200. shillinges. God, that // Schole- +<lb>sitteth in heauen laugheth their choice to skorne, // master. +<lb>and rewardeth their liberalitie as it should: for he suffereth +<lb>them, to haue, tame, and well ordered horse, but // Horse well +<lb>wilde and vnfortunate Children: and therfore in // broken, +<lb>the ende they finde more pleasure in their horse, // children ill +<lb>than comforte in their children. // taught. +<lb> But concerning the trewe notes of the best wittes for +<lb>learning in a childe, I will reporte, not myne own opinion, but +<lb>the very iudgement of him, that was counted the best teacher +<lb>and wisest man that learning maketh mention of, // <i>Plato</i> in 7. +<lb>and that is <i>Socrates</i> in <i>Plato</i>, who expresseth // de Rep. +<lb>orderlie thies seuen plaine notes to choise a good +<lb>witte in a child for learninge. +<lb> +<lb> +<lb>194 <i>The first booke teachyng</i> +<lb> +<lb> {1 Euphues. +<lb> {2 Mnemon. +<lb>Trewe {3 Philomathes. +<lb>notes of a {4 Philoponos. +<lb>good witte. {5 Philekoos. +<lb> {6 Zetetikos. +<lb> {7 Philepainos. +<lb> +<lb> And bicause I write English, and to Englishemen, I will +<lb>plainlie declare in Englishe both, what thies wordes of <i>Plato</i> +<lb>meane, and how aptlie they be linked, and how orderlie they +<lb>folow one an other. +<lb> +<lb>1. Euphues. +<lb> +<lb> Is he, that is apte by goodnes of witte, and appliable by +<lb>Witte. // readines of will, to learning, hauing all other +<lb>Will. // qualities of the minde and partes of the bodie, +<lb>that must an other day serue learning, not trobled, +<lb>mangled, and halfed, but sounde, whole, full, & hable to do their +<lb>The tong. // office: as, a tong, not stamering, or ouer hardlie +<lb>drawing forth wordes, but plaine, and redie to +<lb>The voice. // deliuer the meaning of the minde: a voice, not +<lb>softe, weake, piping, wommanishe, but audible, +<lb>Face. // stronge, and manlike: a countenance, not werishe +<lb>Stature. // and crabbed, but faire and cumlie: a personage, +<lb>not wretched and deformed, but taule and goodlie +<lb>Learnyng // for surelie, a cumlie countenance, with a goodlie +<lb>ioyned // stature, geueth credit to learning, and authoritie +<lb>with a cum- // to the person: otherwise commonlie, either, open +<lb>lie perso- // contempte, or priuie disfauour doth hurte, or +<lb>nage. // hinder, both person and learning. And, euen as +<lb>a faire stone requireth to be sette in the finest gold, with the +<lb>best workmanshyp, or else it leseth moch of the Grace and +<lb>price, euen so, excellencye in learning, and namely Diuinitie, +<lb>ioyned with a cumlie personage, is a meruelous Iewell in the +<lb>world. And how can a cumlie bodie be better employed, +<lb>than to serue the fairest exercise of Goddes greatest gifte, +<lb>and that is learning. But commonlie, the fairest bodies, +<lb>ar bestowed on the foulest purposes. I would it were not so: +<lb>and with examples herein I will not medle: yet I wishe, that +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 195 +<lb> +<lb>those shold, both mynde it, & medle with it, which haue most +<lb>occasion to looke to it, as good and wise fathers shold do, and +<lb>greatest authoritie to amend it, as good & wise magistrates +<lb>ought to do: And yet I will not let, openlie to lament the +<lb>vnfortunate case of learning herein. +<lb> For, if a father haue foure sonnes, three faire and well +<lb>formed both mynde and bodie, the fourth, // Deformed +<lb>wretched, lame, and deformed, his choice shalbe, // creatures +<lb>to put the worst to learning, as one good enoughe // commonlie +<lb>to becum a scholer. I haue spent the most parte // set to lear- +<lb>of my life in the Vniuersitie, and therfore I can // nyng. +<lb>beare good witnes that many fathers commonlie do thus: wherof, +<lb>I haue hard many wise, learned, and as good men as euer I knew, +<lb>make great, and oft complainte: a good horseman will choise +<lb>no soch colte, neither for his own, nor yet for his masters sadle. +<lb>And thus moch of the first note. +<lb> +<lb>2 Mnemon. +<lb> +<lb> Good of memorie, a speciall parte of the first note euphues, +<lb>and a mere benefite of nature: yet it is so // Memorie. +<lb>necessarie for learning, as <i>Plato</i> maketh it a +<lb>separate and perfite note of it selfe, and that so principall a note, +<lb>as without it, all other giftes of nature do small seruice to +<lb>learning. <i>Afranius</i>, that olde Latine Poete maketh // <i>Aul. Gel.</i> +<lb>Memorie the mother of learning and wisedome, +<lb>saying thus. +<lb> <i>Vsus me genuit, Mater peperit memoria</i>, and though it be the +<lb>mere gifte of nature, yet is memorie well preserued by vse, and +<lb>moch encreased by order, as our scholer must // Three sure +<lb>learne an other day in the Vniuersitie: but in // signs of a +<lb>a childe, a good memorie is well known, by three // good me- +<lb>properties: that is, if it be, quicke in receyuing, // morie. +<lb>sure in keping, and redie in deliuering forthe againe. +<lb> +<lb>3 Philomathes. +<lb> +<lb> Giuen to loue learning: for though a child haue all the +<lb>giftes of nature at wishe, and perfection of memorie at wil, yet +<lb>if he haue not a speciall loue to learning, he shall neuer attaine +<lb>to moch learning. And therfore <i>Isocrates</i>, one of the noblest +<lb> +<lb> +<lb>196 <i>The first booke teachyng</i> +<lb> +<lb>scholemasters, that is in memorie of learning, who taught +<lb>Kinges and Princes, as <i>Halicarnassæus</i> writeth, and out of +<lb>whose schole, as <i>Tullie</i> saith, came forth, mo noble Capitanes, +<lb>mo wise Councelors, than did out of <i>Epeius</i> horse at <i>Troie</i>. +<lb>This <i>Isocrates</i>, I say, did cause to be written, at the entrie of his +<lb>schole, in golden letters, this golden sentence, ean es philomathes, +<lb>ese polymathes which excellentlie said in <i>Greeke</i>, is thus rudelie +<lb>in Englishe, if thou louest learning, thou shalt attayne to moch +<lb>learning. +<lb> +<lb>4. Philoponos. +<lb> +<lb> Is he, that hath a lust to labor, and a will to take paines. +<lb>For, if a childe haue all the benefites of nature, with perfection +<lb>of memorie, loue, like, & praise learning neuer so moch, yet +<lb>if he be not of him selfe painfull, he shall neuer attayne vnto it. +<lb>And yet where loue is present, labor is seldom absent, and +<lb>namelie in studie of learning, and matters of the mynde: and +<lb>therfore did <i>Isocrates</i> rightlie iudge, that if his scholer were +<lb>philomathes he cared for no more. <i>Aristotle</i>, variing from +<lb><i>Isocrates</i> in priuate affaires of life, but agreing with <i>Isocrates</i> in +<lb>common iudgement of learning, for loue and labor in learning, +<lb>is of the same opinion, vttered in these wordes, in his Rhetorike +<lb>2 Rhet. ad // <i>ad Theodecten</i>. Libertie kindleth loue: Loue +<lb>Theod. // refuseth no labor: and labor obteyneth what so +<lb>euer it seeketh. And yet neuerthelesse, Goodnes +<lb>of nature may do little good: Perfection of memorie, may +<lb>serue to small vse: All loue may be employed in vayne: Any +<lb>labor may be sone graualed, if a man trust alwaies to his own +<lb>singuler witte, and will not be glad somtyme to heare, take +<lb>aduise, and learne of an other: And therfore doth <i>Socrates</i> +<lb>very notablie adde the fifte note. +<lb> +<lb>5. Philekoos. +<lb> +<lb> He, that is glad to heare and learne of an other. For +<lb>otherwise, he shall sticke with great troble, where he might +<lb>go easelie forwarde: and also catche hardlie a verie litle by his +<lb>owne toyle, whan he might gather quicklie a good deale, by an +<lb>nothers mans teaching. But now there be some, that haue +<lb>great loue to learning, good lust to labor, be willing to learne of +<lb>others, yet, either of a fonde shamefastnes, or else of a proud +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 197 +<lb> +<lb>folie, they dare not, or will not, go to learne of an nother: And +<lb>therfore doth <i>Socrates</i> wiselie adde the sixte note of a good witte +<lb>in a childe for learning, and that is. +<lb> +<lb>6. Zetetikos. +<lb> +<lb> He, that is naturallie bold to aske any question, desirous to +<lb>searche out any doute, not ashamed to learne of the meanest, +<lb>not affraide to go to the greatest, vntill he be perfitelie taught, +<lb>and fullie satisfiede. The seuenth and last poynte is. +<lb> +<lb>7. Philepainos. +<lb> +<lb> He, that loueth to be praised for well doing, at his father, +<lb>or masters hand. A childe of this nature, will earnestlie loue +<lb>learnyng, gladlie labor for learning, willinglie learne of other, +<lb>boldlie aske any doute. And thus, by <i>Socrates</i> iudgement, a +<lb>good father, and a wise scholemaster, shold chose a childe to +<lb>make a scholer of, that hath by nature, the foresayd perfite +<lb>qualities, and cumlie furniture, both of mynde and bodie: hath +<lb>memorie, quicke to receyue, sure to keape, and readie to deliuer: +<lb>hath loue to learning: hath lust to labor: hath desire to learne +<lb>of others: hath boldnes to aske any question: hath mynde holie +<lb>bent, to wynne praise by well doing. +<lb> The two firste poyntes be speciall benefites of nature: +<lb>which neuerthelesse, be well preserued, and moch encreased by +<lb>good order. But as for the fiue laste, loue, labor, gladnes to +<lb>learne of others, boldnes to aske doutes, and will to wynne +<lb>praise, be wonne and maintened by the onelie wisedome and +<lb>discretion of the scholemaster. Which fiue poyntes, whether a +<lb>scholemaster shall worke soner in a childe, by fearefull beating, +<lb>or curtese handling, you that be wise, iudge. +<lb> Yet some men, wise in deede, but in this matter, more by +<lb>seueritie of nature, than any wisdome at all, do laugh at vs, when +<lb>we thus wishe and reason, that yong children should rather be +<lb>allured to learning by ientilnes and loue, than compelled to +<lb>learning, by beating and feare: They say, our reasons serue +<lb>onelie to breede forth talke, and passe a waie tyme, but we +<lb>neuer saw good scholemaster do so, nor neuer red of wise man +<lb>that thought so. +<lb> Yes forsothe: as wise as they be, either in other mens +<lb>opinion, or in their owne conceite, I will bring the contrarie +<lb> +<lb> +<lb>198 <i>The first booke teachyng</i> +<lb> +<lb>iudgement of him, who, they them selues shall confesse, was as +<lb>wise as they are, or else they may be iustlie thought to haue +<lb>small witte at all: and that is <i>Socrates</i>, whose iudgement in +<lb><i>Plato</i> in 7. // <i>Plato</i> is plainlie this in these wordes: which, +<lb>de Rep. // bicause they be verie notable, I will recite them +<lb>in his owne tong, ouden mathema meta douleias +<lb>chre manthanein: oi men gar tou somatos ponoi bia ponoumenoi +<lb>cheiron ouden to soma apergazontai; psyche de, biaion ouden +<lb>emmonon mathema: in Englishe thus, No learning ought to be +<lb>learned with bondage: For bodelie labors, wrought by compul- +<lb>sion, hurt not the bodie: but any learning learned by compulsion, +<lb>tarieth not long in the mynde: And why? For what soeuer the +<lb>mynde doth learne vnwillinglie with feare, the same it doth +<lb>quicklie forget without care. And lest proude wittes, that loue +<lb>not to be contraryed, but haue lust to wrangle or trifle away +<lb>troth, will say, that <i>Socrates</i> meaneth not this of childrens +<lb>teaching, but of som other higher learnyng, heare, what +<lb><i>Socrates</i> in the same place doth more plainlie say: me toinyn +<lb>bia, o ariste, tous paidas en tois mathemasin, alla +<lb>paizontas trephe, that is to say, and therfore, my deare frend, +<lb>bring not vp your children in learning by compulsion and feare, +<lb>but by playing and pleasure. And you, that do read <i>Plato</i>, as +<lb>The right // ye shold, do well perceiue, that these be no +<lb>readyng of // Questions asked by <i>Socrates</i>, as doutes, but they +<lb><i>Plato</i>. // be Sentences, first affirmed by <i>Socrates</i>, as mere +<lb>trothes, and after, giuen forth by <i>Socrates</i>, as right Rules, most +<lb>necessarie to be marked, and fitte to be folowed of all them, +<lb>that would haue children taughte, as they should. And in this +<lb>counsell, iudgement, and authoritie of <i>Socrates</i> I will repose +<lb>my selfe, vntill I meete with a man of the contrarie mynde, +<lb>whom I may iustlie take to be wiser, than I thinke <i>Socrates</i> +<lb>Yong Ien- // was. Fonde scholemasters, neither can vnder- +<lb>tlemen, be // stand, nor will folow this good counsell of <i>Socrates</i>, +<lb>wiselier // but wise ryders, in their office, can and will do +<lb>taught to // both: which is the onelie cause, that commonly, +<lb>ryde, by com- // the yong ientlemen of England, go so vnwillinglie +<lb>mon ry- // to schole, and run so fast to the stable: For in +<lb>ders, than // verie deede fond scholemasters, by feare, do +<lb>to learne, // beate into them, the hatred of learning, and wise +<lb>by common // riders, by ientle allurements, do breed vp in +<lb>Schole- // +<lb>masters. // +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 199 +<lb> +<lb>them, the loue of riding. They finde feare, & bondage in +<lb>scholes, They feele libertie and freedome in stables: which +<lb>causeth them, vtterlie to abhore the one, and most gladlie to +<lb>haunt the other. And I do not write this, that in exhorting to +<lb>the one, I would dissuade yong ientlemen from the other: yea +<lb>I am sorie, with all my harte, that they be giuen no more to +<lb>riding, then they be: For, of all outward qualities, // Ryding. +<lb>to ride faire, is most cumelie for him selfe, most +<lb>necessarie for his contrey, and the greater he is in blood, the +<lb>greater is his praise, the more he doth excede all other therein. +<lb>It was one of the three excellent praises, amongest the noble +<lb>ientlemen the old <i>Percians</i>, Alwaise to say troth, to ride faire, +<lb>and shote well: and so it was engrauen vpon <i>Darius</i> tumbe, as +<lb><i>Strabo</i> beareth witnesse. // Strabo. 15. +<lb> +<lb> <i>Darius the king, lieth buried here, +<lb> Who in riding and shoting had neuer peare.</i> +<lb> +<lb> But, to our purpose, yong men, by any meanes, leesing the +<lb>loue of learning, whan by tyme they cum to their owne rule, +<lb>they carie commonlie, from the schole with them, a perpetuall +<lb>hatred of their master, and a continuall contempt of learning. +<lb>If ten Ientlemen be asked, why they forget so sone in Court, +<lb>that which they were learning so long in schole, eight of them, +<lb>or let me be blamed, will laie the fault on their ill handling, by +<lb>their scholemasters. +<lb> <i>Cuspinian</i> doth report, that, that noble Emperor <i>Maxi- +<lb>milian</i>, would lament verie oft, his misfortune herein. +<lb> Yet, some will say, that children of nature, loue pastime, +<lb>and mislike learning: bicause, in their kinde, the // Pastime. +<lb>one is easie and pleasant, the other hard and +<lb>werisom: which is an opinion not so trewe, as // Learnyng. +<lb>some men weene: For, the matter lieth not so much in the +<lb>disposition of them that be yong, as in the order & maner of +<lb>bringing vp, by them that be old, nor yet in the difference of +<lb>learnyng and pastime. For, beate a child, if he daunce not well, +<lb>& cherish him, though he learne not well, ye shall haue him, +<lb>vnwilling to go to daunce, & glad to go to his booke. Knocke +<lb>him alwaies, when he draweth his shaft ill, and fauor him +<lb>againe, though he faut at his booke, ye shall haue hym verie +<lb>loth to be in the field, and verie willing to be in the schole. +<lb> +<lb> +<lb>200 <i>The first booke teachyng</i> +<lb> +<lb>Yea, I saie more, and not of my selfe, but by the iudgement of +<lb>those, from whom few wisemen will gladlie dissent, that if euer +<lb>the nature of man be giuen at any tyme, more than other, to +<lb>receiue goodnes, it is in innocencie of yong yeares, before, that +<lb>experience of euill, haue taken roote in hym. For, the pure +<lb>cleane witte of a sweete yong babe, is like the newest wax, +<lb>most hable to receiue the best and fayrest printing: and like a +<lb>new bright siluer dishe neuer occupied, to receiue and kepe +<lb>cleane, anie good thyng that is put into it. +<lb> And thus, will in children, wiselie wrought withall, maie +<lb>Will. } | // easelie be won to be verie well willing to +<lb> }in Children.| // learne. And witte in children, by nature, +<lb>Witte.} | // namelie memorie, the onelie keie and keper of +<lb>all learning, is readiest to receiue, and surest to kepe anie maner +<lb>of thing, that is learned in yougth: This, lewde and learned, by +<lb>common experience, know to be most trewe. For we remember +<lb>nothyng so well when we be olde, as those things which we +<lb>learned when we were yong: And this is not straunge, but +<lb>Yong yeares // common in all natures workes. Euery man sees, +<lb>aptest for // (as I sayd before) new wax is best for printyng: +<lb>learnyng. // new claie, fittest for working: new shorne woll, +<lb>aptest for sone and surest dying: new fresh flesh, for good and +<lb>durable salting. And this similitude is not rude, nor borowed +<lb>of the larder house, but out of his scholehouse, of whom, the +<lb>wisest of England, neede not be ashamed to learne. Yong +<lb>Graftes grow not onelie sonest, but also fairest, and bring alwayes +<lb>forth the best and sweetest frute: yong whelpes learne easelie +<lb>to carie: yong Popingeis learne quicklie to speake: And so, to +<lb>be short, if in all other thinges, though they lacke reason, sens, +<lb>and life, the similitude of youth is fittest to all goodnesse, +<lb>surelie nature, in mankinde, is most beneficiall and effectuall in +<lb>this behalfe. +<lb> Therfore, if to the goodnes of nature, be ioyned the +<lb>wisedome of the teacher, in leading yong wittes into a right and +<lb>plaine waie of learnyng, surelie, children, kept vp in Gods feare, +<lb>and gouerned by his grace, maie most easelie be brought well to +<lb>serue God and contrey both by vertue and wisedome. +<lb> But if will, and witte, by farder age, be once allured from +<lb>innocencie, delited in vaine sightes, filed with foull taulke, +<lb>crooked with wilfulnesse, hardned with stubburnesse, and let +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 201 +<lb> +<lb>louse to disobedience, surelie it is hard with ientlenesse, but +<lb>vnpossible with seuere crueltie, to call them backe to good +<lb>frame againe. For, where the one, perchance maie bend it, +<lb>the other shall surelie breake it: and so in stead of some hope, +<lb>leaue an assured desperation, and shamelesse con- // <i>Xen.</i> 1. <i>Cy-</i> +<lb>tempt of all goodnesse, the fardest pointe in all // <i>ri Pæd.</i> +<lb>mischief, as <i>Xenophon</i> doth most trewlie and most +<lb>wittelie marke. +<lb> Therfore, to loue or to hate, to like or contemne, to plie +<lb>this waie or that waie to good or to bad, ye shall haue as ye vse +<lb>a child in his youth. +<lb> And one example, whether loue or feare doth worke more +<lb>in a child, for vertue and learning, I will gladlie report: which +<lb>maie be hard with some pleasure, and folowed with more profit. +<lb>Before I went into <i>Germanie</i>, I came to Brodegate in Leceter- +<lb>shire, to take my leaue of that noble Ladie <i>Iane +<lb>Grey</i>, to whom I was exceding moch beholdinge. // <i>Lady Iane</i> +<lb>Hir parentes, the Duke and Duches, with all the // <i>Grey.</i> +<lb>houshould, Gentlemen and Gentlewomen, were huntinge in the +<lb>Parke: I founde her, in her Chamber, readinge <i>Phædon Platonis</i> +<lb>in Greeke, and that with as moch delite, as som ientleman wold +<lb>read a merie tale in <i>Bocase</i>. After salutation, and dewtie done, +<lb>with som other taulke, I asked hir, whie she wold leese soch +<lb>pastime in the Parke? smiling she answered me: I wisse, all +<lb>their sporte in the Parke is but a shadoe to that pleasure, that I +<lb>find in <i>Plato</i>: Alas good folke, they neuer felt, what trewe +<lb>pleasure ment. And howe came you Madame, quoth I, to this +<lb>deepe knowledge of pleasure, and what did chieflie allure you +<lb>vnto it: seinge, not many women, but verie fewe men haue +<lb>atteined thereunto. I will tell you, quoth she, and tell you +<lb>a troth, which perchance ye will meruell at. One of the +<lb>greatest benefites, that euer God gaue me, is, that he sent me +<lb>so sharpe and seuere Parentes, and so ientle a scholemaster. +<lb>For when I am in presence either of father or mother, whether +<lb>I speake, kepe silence, sit, stand, or go, eate, drinke, be merie, +<lb>or sad, be sowyng, plaiyng, dauncing, or doing anie thing els, +<lb>I must do it, as it were, in soch weight, mesure, and number, +<lb>euen so perfitelie, as God made the world, or else I am so +<lb>sharplie taunted, so cruellie threatened, yea presentlie some +<lb>tymes, with pinches, nippes, and bobbes, and other waies, which +<lb> +<lb> +<lb>202 <i>The first booke teachyng</i> +<lb> +<lb>I will not name, for the honor I beare them, so without +<lb>measure misordered, that I thinke my selfe in hell, till tyme +<lb>cum, that I must go to <i>M. Elmer</i>, who teacheth me so ientlie, +<lb>so pleasantlie, with soch faire allurementes to learning, that I +<lb>thinke all the tyme nothing, whiles I am with him. And +<lb>when I am called from him, I fall on weeping, because, what +<lb>soeuer I do els, but learning, is ful of grief, trouble, feare, and +<lb>whole misliking vnto me: And thus my booke, hath bene so +<lb>moch my pleasure, & bringeth dayly to me more pleasure & +<lb>more, that in respect of it, all other pleasures, in very deede, be +<lb>but trifles and troubles vnto me. I remember this talke gladly, +<lb>both bicause it is so worthy of memorie, & bicause also, it was +<lb>the last talke that euer I had, and the last tyme, that euer I +<lb>saw that noble and worthie Ladie. +<lb> I could be ouer long, both in shewinge iust causes, and in +<lb>recitinge trewe examples, why learning shold be taught, rather +<lb>by loue than feare. He that wold see a perfite discourse of it, +<lb><i>Sturmius</i> // let him read that learned treatese, which my frende +<lb>de Inst. // <i>Ioan. Sturmius</i> wrote <i>de institutione Principis</i>, to +<lb>Princ. // the Duke of <i>Cleues</i>. +<lb> The godlie counsels of <i>Salomon</i> and <i>Iesus</i> the sonne of +<lb>Qui par- // <i>Sirach</i>, for sharpe kepinge in, and bridleinge of +<lb>cit virgæ, // youth, are ment rather, for fatherlie correction, +<lb>odit filium. // then masterlie beating, rather for maners, than for +<lb>learninge: for other places, than for scholes. For God forbid, +<lb>but all euill touches, wantonnes, lyinge, pickinge, slouthe, will, +<lb>stubburnnesse, and disobedience, shold be with sharpe chastise- +<lb>ment, daily cut away. +<lb> This discipline was well knowen, and diligentlie vsed, +<lb>among the <i>Græcians</i>, and old <i>Romanes</i>, as doth appeare in +<lb><i>Aristophanes, Isocrates</i>, and <i>Plato</i>, and also in the Comedies of +<lb><i>Plautus</i>: where we see that children were vnder the rule of +<lb>three persones: <i>Præceptore, Pædagogo, Parente</i>: the scholemaster +<lb>1. Schole- // taught him learnyng with all ientlenes: the +<lb> master. // Gouernour corrected his maners, with moch +<lb>2. Gouer- // sharpenesse: The father, held the sterne of his +<lb> nour. // whole obedience: And so, he that vsed to teache, +<lb>3. Father. // did not commonlie vse to beate, but remitted that +<lb>ouer to an other mans charge. But what shall we saie, whan +<lb>now in our dayes, the scholemaster is vsed, both for <i>Præceptor</i> +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 203 +<lb> +<lb>in learnyng, and <i>Pædagogus</i> in maners. Surelie, I wold he +<lb>shold not confound their offices, but discretelie vse the dewtie +<lb>of both so, that neither ill touches shold be left vnpunished, nor +<lb>ientlesse in teaching anie wise omitted. And he shall well do +<lb>both, if wiselie he do appointe diuersitie of tyme, & separate +<lb>place, for either purpose: vsing alwaise soch discrete modera- +<lb>tion as the scholehouse should be counted a +<lb>sanctuarie against feare: and verie well learning, a // The schole +<lb>common perdon for ill doing, if the fault, of it // house. +<lb>selfe be not ouer heinous. +<lb> And thus the children, kept vp in Gods feare, and preserued +<lb>by his grace, finding paine in ill doing, and pleasure in well +<lb>studiyng, shold easelie be brought to honestie of life, and +<lb>perfitenes of learning, the onelie marke, that good and wise +<lb>fathers do wishe and labour, that their children, shold most +<lb>buselie, and carefullie shot at. +<lb> There is an other discommoditie, besides crueltie in schole- +<lb>masters in beating away the loue of learning from // Youth of +<lb>children, which hindreth learning and vertue, and // England +<lb>good bringing vp of youth, and namelie yong // brought vp +<lb>ientlemen, verie moch in England. This fault // with to +<lb>is cleane contrary to the first. I wished before, // much li- +<lb>to haue loue of learning bred vp in children: // bertie. +<lb>I wishe as moch now, to haue yong men brought vp in good +<lb>order of liuing, and in some more seuere discipline, then +<lb>commonlie they be. We haue lacke in England of soch good +<lb>order, as the old noble <i>Persians</i> so carefullie vsed: // <i>Xen.</i> 7. +<lb>whose children, to the age of xxi. yeare, were // <i>Cyri Ped.</i> +<lb>brought vp in learnyng, and exercises of labor, +<lb>and that in soch place, where they should, neither see that was +<lb>vncumlie, nor heare that was vnhonest. Yea, a yong ientleman +<lb>was neuer free, to go where he would, and do what he liste him +<lb>self, but vnder the kepe, and by the counsell, of some graue +<lb>gouernour, vntill he was, either maryed, or cald to beare some +<lb>office in the common wealth. +<lb> And see the great obedience, that was vsed in old tyme to +<lb>fathers and gouernours. No sonne, were he neuer so old of +<lb>yeares, neuer so great of birth, though he were a kynges sonne, +<lb>might not mary, but by his father and mothers also consent. +<lb><i>Cyrus</i> the great, after he had conquered <i>Babylon</i>, and subdewed +<lb> +<lb> +<lb>204 <i>The first booke teachyng</i> +<lb> +<lb>Riche king <i>Crœsus</i> with whole <i>Asia minor</i>, cummyng tryumph- +<lb>antlie home, his vncle <i>Cyaxeris</i> offered him his daughter to +<lb>wife. <i>Cyrus</i> thanked his vncle, and praised the maide, but for +<lb>mariage he answered him with thies wise and sweete wordes, as +<lb><i>Xen.</i> 8. <i>Cy-</i> // they be vttered by <i>Xenophon</i>, o kuazare, to +<lb><i>ri. Pæd.</i> // te genos epaino, kai ten paida, kai dora +<lb>boulomai de, ephe, syn te tou patros gnome +<lb>kai [te] tes metros tauta soi synainesai, &c., that is to say: +<lb>Vncle <i>Cyaxeris</i>, I commend the stocke, I like the maide, and +<lb>I allow well the dowrie, but (sayth he) by the counsell and +<lb>consent of my father and mother, I will determine farther of +<lb>thies matters. +<lb> Strong <i>Samson</i> also in Scripture saw a maide that liked him, +<lb>but he spake not to hir, but went home to his father, and his +<lb>mother, and desired both father and mother to make the +<lb>mariage for him. Doth this modestie, doth this obedience, +<lb>that was in great kyng <i>Cyrus</i>, and stoute <i>Samson</i>, remaine in +<lb>our yongmen at this daie? no surelie: For we liue not +<lb>longer after them by tyme, than we liue farre different from +<lb>them by good order. Our tyme is so farre from that old +<lb>discipline and obedience, as now, not onelie yong ientlemen, but +<lb>euen verie girles dare without all feare, though not without +<lb>open shame, where they list, and how they list, marie them +<lb>selues in spite of father, mother, God, good order, and all. +<lb>The cause of this euill is, that youth is least looked vnto, when +<lb>they stand [in] most neede of good kepe and regard. It auail- +<lb>eth not, to see them well taught in yong yeares, and after whan +<lb>they cum to lust and youthfull dayes, to giue them licence to +<lb>liue as they lust them selues. For, if ye suffer the eye of a +<lb>yong Ientleman, once to be entangled with vaine sightes, and +<lb>the eare to be corrupted with fond or filthie taulke, the mynde +<lb>shall quicklie fall seick, and sone vomet and cast vp, all the +<lb>holesome doctrine, that he receiued in childhoode, though he +<lb>were neuer so well brought vp before. And being ons inglutted +<lb>with vanitie, he will streight way loth all learning, and all good +<lb>counsell to the same. And the parents for all their great cost +<lb>Great mens // and charge, reape onelie in the end, the frute +<lb>sonnes // of grief and care. +<lb>worst // This euill, is not common to poore men, as God +<lb>brought // will haue it, but proper to riche and great mens +<lb>vp. // +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 205 +<lb> +<lb>children, as they deserue it. In deede from seuen, to seuentene, +<lb>yong ientlemen commonlie be carefullie enough brought vp: But +<lb>from seuentene to seuen and twentie (the most dangerous tyme of +<lb>all a mans life, and most slipperie to stay well in) they haue +<lb>commonlie the reigne of all licens in their owne // Wise men +<lb>hand, and speciallie soch as do liue in the Court. // fond fa- +<lb>And that which is most to be merueled at, // thers. +<lb>commonlie, the wisest and also best men, be found the fondest +<lb>fathers in this behalfe. And if som good father would seick +<lb>some remedie herein, yet the mother (if the house hold of our +<lb>Lady) had rather, yea, & will to, haue her sonne cunnyng & +<lb>bold, in making him to lyue trimlie when he is yong, than by +<lb>learning and trauell, to be able to serue his Prince and his +<lb>contrie, both wiselie in peace, and stoutelie in warre, whan he +<lb>is old. +<lb> The fault is in your selues, ye noble mens sonnes, and +<lb>therefore ye deserue the greater blame, that // Meane +<lb>commonlie, the meaner mens children, cum to // mens sonnes +<lb>be, the wisest councellours, and greatest doers, // come to +<lb>in the weightie affaires of this Realme. And // great au- +<lb>why? for God will haue it so, of his prouidence: // thoritie. +<lb>bicause ye will haue it no otherwise, by your negligence. +<lb> And God is a good God, & wisest in all his doinges, that +<lb>will place vertue, & displace vice, in those // Nobilitie +<lb>kingdomes, where he doth gouerne. For he // without +<lb>knoweth, that Nobilitie, without vertue and // wisedome. +<lb>wisedome, is bloud in deede, but bloud trewelie, without bones +<lb>& sinewes: & so of it selfe, without the other, verie weeke to +<lb>beare the burden of weightie affaires. +<lb> The greatest shippe in deede commonlie carieth the greatest +<lb>burden, but yet alwayes with the greatest ieoperdie, not onelie +<lb>for the persons and goodes committed vnto it, // Nobilitie +<lb>but euen for the shyppe it selfe, except it be // with wise- +<lb>gouerned, with the greater wisdome. // dome. +<lb> But Nobilitie, gouerned by learning and wisedome, is +<lb>in deede, most like a faire shippe, // | { Wisedom. +<lb>hauyng tide and winde at will, vnder // | { +<lb>the reule of a skilfull master: whan // | Nobilite with-{ +<lb>contrarie wise, a shippe, caried, yea // | { Out wise- +<lb>with the hiest tide & greatest winde, // | { dome. +<lb> +<lb> +<lb>206 <i>The first booke teachyng</i> +<lb> +<lb>lacking a skilfull master, most commonlie, doth either, sinck it +<lb>selfe vpon sandes, or breake it selfe vpon rockes. And euen so, +<lb>Vaine plea- // how manie haue bene, either drowned in vaine +<lb>sure, and // pleasure, or ouerwhelmed by stout wilfulnesse, +<lb>stoute wil- // the histories of England be able to affourde ouer +<lb>fulnes, two // many examples vnto vs. Therfore, ye great and +<lb>greatest // noble mens children, if ye will haue rightfullie +<lb>enemies to // that praise, and enioie surelie that place, which +<lb>Nobilitie. // your fathers haue, and elders had, and left vnto +<lb>you, ye must kepe it, as they gat it, and that is, by the onelie +<lb>waie, of vertue, wisedome, and worthinesse. +<lb> For wisedom, and vertue, there be manie faire examples in +<lb>this Court, for yong Ientlemen to folow. But they be, like +<lb>faire markes in the feild, out of a mans reach, to far of, to shote +<lb>at well. The best and worthiest men, in deede, be somtimes +<lb>seen, but seldom taulked withall: A yong Ientleman, may +<lb>somtime knele to their person, smallie vse their companie, for +<lb>their better instruction. +<lb> But yong Ientlemen ar faïne commonlie to do in the Court, +<lb>as yong Archers do in the feild: that is take soch markes, as be +<lb>Ill compa- // nie them, although they be neuer so foule to +<lb>nie marreth // shote at. I meene, they be driuen to kepe +<lb>youth. // companie with the worste: and what force ill +<lb>companie hath, to corrupt good wittes, the wisest men know +<lb>best. +<lb> And not ill companie onelie, but the ill opinion also of the +<lb>The Court // most part, doth moch harme, and namelie of +<lb>iudgeth // those, which shold be wise in the trewe de- +<lb>worst of the // cyphring, of the good disposition of nature, of +<lb>best natures // cumlinesse in Courtlie maners, and all right +<lb>in youth. // doinges of men. +<lb> But error and phantasie, do commonlie occupie, the place +<lb>of troth and iudgement. For, if a yong ientleman, be demeure +<lb>and still of nature, they say, he is simple and lacketh witte: if +<lb>he be bashefull, and will soone blushe, they call him a babishe +<lb><i>Xen. in</i> 1. // and ill brought vp thyng, when <i>Xenophon</i> doth +<lb><i>Cyr. Pæd.</i> // preciselie note in <i>Cyrus</i>, that his bashfulnes in +<lb>youth, was y<sup>e</sup> verie trewe signe of his vertue & +<lb>The Grace // stoutnes after: If he be innocent and ignorant of +<lb>in Courte. // ill, they say, he is rude, and hath no grace, so +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 207 +<lb> +<lb>vngraciouslie do som gracelesse men, misuse the faire and +<lb>godlie word GRACE. +<lb> But if ye would know, what grace they meene, go, and +<lb>looke, and learn emonges them, and ye shall see that it is: +<lb>First, to blush at nothing. And blushyng in youth, sayth +<lb><i>Aristotle</i> is nothyng els, but feare to do ill: which feare beyng +<lb>once lustely fraid away from youth, then foloweth, // Grace of +<lb>to dare do any mischief, to contemne stoutly any // Courte. +<lb>goodnesse, to be busie in euery matter, to be +<lb>skilfull in euery thyng, to acknowledge no ignorance at all. +<lb>To do thus in Court, is counted of some, the chief and greatest +<lb>grace of all: and termed by the name of a // <i>Cic.</i> 3. <i>de</i> +<lb>vertue, called Corage & boldnesse, whan <i>Crassus</i> // <i>Or.</i> +<lb>in <i>Cicero</i> teacheth the cleane contrarie, and that +<lb>most wittelie, saying thus: <i>Audere, cum bonis</i> // Boldnes +<lb><i>etiam rebus coniunctum, per seipsum est magnopere</i> // yea in a +<lb><i>fugiendum</i>. Which is to say, to be bold, yea // good mat- +<lb>in a good matter, is for it self, greatlie to be // ter, not to +<lb>exchewed. // be praised. +<lb> Moreouer, where the swing goeth, there to follow, fawne, +<lb>flatter, laugh and lie lustelie at other mens liking. // More +<lb>To face, stand formest, shoue backe: and to the // Grace of +<lb>meaner man, or vnknowne in the Court, to // Courte. +<lb>seeme somwhat solume, coye, big, and dangerous of looke, +<lb>taulk, and answere: To thinke well of him selfe, to be lustie +<lb>in contemning of others, to haue some trim grace in a priuie +<lb>mock. And in greater presens, to beare a braue looke: to be +<lb>warlike, though he neuer looked enimie in the face in warre: +<lb>yet som warlike signe must be vsed, either a slouinglie busking, +<lb>or an ouerstaring frounced hed, as though out of euerie heeres +<lb>toppe, should suddenlie start out a good big othe, when nede +<lb>requireth, yet praised be God, England hath at // Men of +<lb>this time, manie worthie Capitaines and good // warre, best +<lb>souldiours, which be in deede, so honest of // of conditi- +<lb>behauiour, so cumlie of conditions, so milde of // ons. +<lb>maners, as they may be examples of good order, to a good sort +<lb>of others, which neuer came in warre. But to retorne, where +<lb>I left: In place also, to be able to raise taulke, and make +<lb>discourse of euerie rishe: to haue a verie good // Palmistrie. +<lb>will, to heare him selfe speake: To be seene +<lb> +<lb> +<lb>208 <i>The first booke teachyng</i> +<lb> +<lb>in Palmestrie, wherby to conueie to chast eares, som fond or +<lb>filthie taulke: +<lb> And if som Smithfeild Ruffian take vp, som strange +<lb>going: som new mowing with the mouth: som wrinchyng +<lb>with the shoulder, som braue prouerbe: som fresh new othe, +<lb>that is not stale, but will rin round in the mouth: som new +<lb>disguised garment, or desperate hat, fond in facion, or gaurish +<lb>in colour, what soeuer it cost, how small soeuer his liuing be, +<lb>by what shift soeuer it be gotten, gotten must it be, and vsed +<lb>with the first, or els the grace of it, is stale and gone: som +<lb>part of this gracelesse grace, was discribed by me, in a little +<lb>rude verse long ago. +<lb> +<lb> <i>{To laughe, to lie, to flatter, to face: +<lb> {Foure waies in Court to win men grace. +<lb> {If thou be thrall to none of thiese, +<lb> {Away good Peek goos, hens Iohn Cheese: +<lb> {Marke well my word, and marke their dede, +<lb> {And thinke this verse part of thy Crede.</i> +<lb> +<lb> Would to God, this taulke were not trewe, and that som +<lb>mens doinges were not thus: I write not to hurte any, but to +<lb> {Councell. | // proffit som: to accuse none, but to monish +<lb>Ill{ | // soch, who, allured by ill counsell, and folowing +<lb> { | // ill example, contrarie to their good bringyng vp, +<lb> {Company. | // and against their owne good nature, yeld ouer- +<lb>moch to thies folies and faultes: I know many seruing men, +<lb>Seruinge // of good order, and well staide: And againe, I +<lb>men. // heare saie, there be som seruing men do but ill +<lb><i>Terentius.</i> // seruice to their yong masters. Yea, rede <i>Terence</i> +<lb><i>Plautus.</i> // and <i>Plaut.</i> aduisedlie ouer, and ye shall finde in +<lb>those two wise writers, almost in euery commedie, no vn- +<lb>Serui cor- // thriftie yong man, that is not brought there vnto, +<lb>ruptelæ // by the sotle inticement of som lewd seruant. +<lb>iuuenum. // And euen now in our dayes <i>Getæ</i> and <i>Daui</i>, +<lb><i>Gnatos</i> and manie bold bawdie <i>Phormios</i> to, be preasing in, +<lb>Multi Ge- // to pratle on euerie stage, to medle in euerie +<lb>tæ pauci // matter, whan honest <i>Parmenos</i> shall not be hard, +<lb>Parmeno- // but beare small swing with their masters. Their +<lb>nes. // companie, their taulke, their ouer great experience +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 209 +<lb> +<lb>in mischief, doth easelie corrupt the best natures, and best +<lb>brought vp wittes. +<lb> But I meruell the lesse, that thies misorders be emonges +<lb>som in the Court, for commonlie in the contrie // Misorders +<lb>also euerie where, innocencie is gone: Bashful- // in the coun- +<lb>nesse is banished: moch presumption in yougthe: // trey. +<lb>small authoritie in aige: Reuerence is neglected: dewties be +<lb>confounded: and to be shorte, disobedience doth ouerflowe the +<lb>bankes of good order, almoste in euerie place, almoste in euerie +<lb>degree of man. +<lb> Meane men haue eies to see, and cause to lament, and +<lb>occasion to complaine of thies miseries: but other haue +<lb>authoritie to remedie them, and will do so to, whan God shall +<lb>think time fitte. For, all thies misorders, be Goddes iuste +<lb>plages, by his sufferance, brought iustelie vpon vs, for our +<lb>sinnes, which be infinite in nomber, and horrible in deede, but +<lb>namelie, for the greate abhominable sin of vn- // Contempt +<lb>kindnesse: but what vnkindnesse? euen such // of Gods +<lb>vnkindnesse as was in the Iewes, in contemninge // trewe Re- +<lb>Goddes voice, in shrinking from his woorde, in // ligion. +<lb>wishing backe againe for <i>Ægypt</i>, in committing aduoultrie and +<lb>hordom, not with the women, but with the doctrine of Babylon, +<lb>did bring all the plages, destructions, and Captiuities, that fell +<lb>so ofte and horriblie, vpon Israell. +<lb> We haue cause also in England to beware of vnkindnesse, +<lb>who haue had, in so fewe yeares, the Candel of Goddes +<lb>worde, so oft lightned, so oft put out, and yet // <i>Doctrina</i> +<lb>will venture by our vnthankfulnesse in doctrine // <i>Mores.</i> +<lb>and sinfull life, to leese againe, lighte, Candle, +<lb>Candlesticke and all. +<lb> God kepe vs in his feare, God grafte in vs the trewe +<lb>knowledge of his woorde, with a forward will to folowe it, and +<lb>so to bring forth the sweete fruites of it, & then shall he +<lb>preserue vs by his Grace, from all maner of terrible dayes. +<lb> The remedie of this, doth not stand onelie, // <i>Publicæ</i> +<lb>in making good common lawes for the hole // <i>Leges.</i> +<lb>Realme, but also, (and perchance cheiflie) // <i>Domestica</i> +<lb>in obseruing priuate discipline euerie man care- // <i>disciplina.</i> +<lb>fullie in his own house: and namelie, if speciall // <i>Cognitio</i> +<lb>regard be had to yougth: and that, not so moch, // <i>boni.</i> +<lb> +<lb> +<lb>210 <i>The first booke teachyng</i> +<lb> +<lb>in teaching them what is good, as in keping them from that, +<lb>that is ill. +<lb> Therefore, if wise fathers, be not as well waare in weeding +<lb><i>Ignoratio</i> // from their Children ill thinges, and ill companie, +<lb><i>mali.</i> // as they were before, in graftinge in them +<lb>learninge, and prouiding for them good schole- +<lb>masters, what frute, they shall reape of all their coste & care, +<lb>common experience doth tell. +<lb> Here is the place, in yougthe is the time whan som +<lb>Some // ignorance is as necessarie, as moch knowledge, +<lb>ignorance, // and not in matters of our dewtie towardes God, +<lb>as good as // as som wilful wittes willinglie against their owne +<lb>knowledge. // knowledge, perniciouslie againste their owne +<lb>conscience, haue of late openlie taught. In deede <i>S. Chryso-</i> +<lb><i>Chrisost. de</i> // <i>stome</i>, that noble and eloquent Doctor, in a +<lb><i>Fato.</i> // sermon <i>contra fatum</i>, and the curious serchinge of +<lb>natiuities, doth wiselie saie, that ignorance therein, +<lb>is better than knowledge: But to wring this sentence, to +<lb>wreste thereby out of mens handes, the knowledge of Goddes +<lb>doctrine, is without all reason, against common sence, contrarie +<lb>to the iudgement also of them, which be the discretest men, and +<lb><i>Iulia. Apo-</i> // best learned, on their own side. I know, <i>Iulianus</i> +<lb><i>stat.</i> // <i>Apostata</i> did so, but I neuer hard or red, that any +<lb>auncyent father of the primitiue chirch, either +<lb>thought or wrote so. +<lb> But this ignorance in yougthe, which I spake on, or rather +<lb>Innocency // this simplicitie, or most trewlie, this innocencie, +<lb>in youth. // is that, which the noble <i>Persians</i>, as wise <i>Xenophon</i> +<lb>doth testifie, were so carefull, to breede vp their +<lb>yougth in. But Christian fathers commonlie do not so. And +<lb>I will tell you a tale, as moch to be misliked, as the <i>Persians</i> +<lb>example is to be folowed. +<lb> This last somer, I was in a Ientlemans house: where +<lb>A childe ill // a yong childe, somewhat past fower yeare olde, +<lb>brought // cold in no wise frame his tongue, to saie, a litle +<lb>vp. // shorte grace: and yet he could roundlie rap out, +<lb>so manie vgle othes, and those of the newest facion, as som +<lb>good man of fourescore yeare olde hath neuer hard named +<lb>Ill Pa- // before: and that which was most detestable of +<lb>rentes. // all, his father and mother wold laughe at it. I +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 211 +<lb> +<lb>moche doubte, what comforte, an other daie, this childe shall +<lb>bring vnto them. This Childe vsing moche the companie of +<lb>seruinge men, and geuing good eare to their taulke, did easelie +<lb>learne, which he shall hardlie forget, all daies of his life here- +<lb>after: So likewise, in the Courte, if a yong Ientleman will +<lb>ventur him self into the companie of Ruffians, it is ouer greate +<lb>a ieopardie, lest, their facions, maners, thoughtes, taulke, and +<lb>deedes, will verie sone, be euer like. The confounding of +<lb>companies, breedeth confusion of good maners // Ill compa- +<lb>both in the Courte, and euerie where else. // nie. +<lb> And it maie be a great wonder, but a greater shame, to vs +<lb>Christian men, to vnderstand, what a heithen writer, <i>Isocrates</i>, +<lb>doth leaue in memorie of writing, concerning the // <i>Isocrates.</i> +<lb>care, that the noble Citie of <i>Athens</i> had, to bring +<lb>vp their yougthe, in honest companie, and vertuous discipline, +<lb>whose taulke in Greke, is, to this effect, in Englishe. +<lb> "The Citie, was not more carefull, to see their Children +<lb>"well taughte, than to see their yong men well // In Orat. +<lb>"gouerned: which they brought to passe, not so // Ariopag. +<lb>"much by common lawe, as by priuate discipline. +<lb>"For, they had more regard, that their yougthe, by good order +<lb>"shold not offend, than how, by lawe, they might be punished: +<lb>"And if offense were committed, there was, neither waie to +<lb>"hide it, neither hope of pardon for it. Good natures, were +<lb>"not so moche openlie praised as they were secretlie marked, +<lb>"and watchfullie regarded, lest they should lease the goodnes +<lb>"they had. Therefore in scholes of singing and dauncing, and +<lb>"other honest exercises, gouernours were appointed, more +<lb>"diligent to ouersee their good maners, than their masters were, +<lb>"to teach them anie learning. It was som shame to a yong +<lb>"man, to be seene in the open market: and if for businesse, he +<lb>"passed throughe it, he did it, with a meruelous modestie, and +<lb>"bashefull facion. To eate, or drinke in a Tauerne, was not +<lb>"onelie a shame, but also punishable, in a yong man. To +<lb>"contrarie, or to stand in termes with an old man, was more +<lb>"heinous, than in som place, to rebuke and scolde with his +<lb>"owne father: with manie other mo good orders, and faire +<lb>disciplines, which I referre to their reading, that haue lust +<lb>to looke vpon the description of such a worthie common +<lb>welthe. +<lb> +<lb> +<lb>212 <i>The first booke teachyng</i> +<lb> +<lb> And to know, what worthie frute, did spring of soch +<lb>Good sede, // worthie seade, I will tell yow the most meruell +<lb>worthie // of all, and yet soch a trothe, as no man shall +<lb>frute. // denie it, except such as be ignorant in knowledge +<lb>of the best stories. +<lb> <i>Athens</i>, by this discipline and good ordering of yougthe, did +<lb><i>Athenes.</i> // breede vp, within the circute of that one Citie, +<lb>within the compas of one hondred yeare, within +<lb>the memorie of one mans life, so manie notable Capitaines in +<lb>warre, for worthinesse, wisdome and learning, as be scarse +<lb>Roma. // matchable no not in the state of Rome, in the +<lb>compas of those seauen hondred yeares, whan it +<lb>florished moste. +<lb> And bicause, I will not onelie saie it, but also proue it, the +<lb>The noble // names of them be these. <i>Miltiades, Themistocles</i>, +<lb>Capitaines // <i>Xantippus, Pericles, Cymon, Alcybiades, Thrasybulus</i>, +<lb>of Athens. // <i>Conon, Iphicrates, Xenophon, Timotheus, Theopompus</i>, +<lb><i>Demetrius</i>, and diuers other mo: of which euerie one, maie +<lb>iustelie be spoken that worthie praise, which was geuen to +<lb><i>Scipio Africanus</i>, who, <i>Cicero</i> douteth, whether he were, more +<lb>noble Capitaine in warre, or more eloquent and wise councelor +<lb><i>Æmil.</i> // in peace. And if ye beleue not me, read dili- +<lb><i>Probus.</i> // gentlie, <i>Æmilius Probus</i> in Latin, and <i>Plutarche</i> +<lb><i>Plutarchus.</i> // in Greke, which two, had no cause either to +<lb>flatter or lie vpon anie of those which I haue +<lb>recited. +<lb> And beside nobilitie in warre, for excellent and matchles +<lb>The lear- // masters in all maner of learninge, in that one +<lb>ned of A- // Citie, in memorie of one aige, were mo learned +<lb>thenes. // men, and that in a maner altogether, than all +<lb>tyme doth remember, than all place doth affourde, than all other +<lb>tonges do conteine. And I do not meene of those Authors, +<lb>which, by iniurie of tyme, by negligence of men, by crueltie of +<lb>fier and sworde, be lost, but euen of those, which by Goddes +<lb>grace, are left yet vnto us: of which I thank God, euen my +<lb>poore studie lacketh not one. As, in Philosophie, <i>Plato, Aris- +<lb>totle, Xenophon, Euclide</i> and <i>Theophrast</i>: In eloquens and Ciuill +<lb>lawe, <i>Demosthenes, Æschines, Lycurgus, Dinarchus, Demades, +<lb>Isocrates, Isæus, Lysias, Antisthenes, Andocides</i>: In histories, <i>He- +<lb>rodotus, Thucydides, Xenophon</i>: and which we lacke, to our +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 213 +<lb> +<lb>great losse, <i>Theopompus</i> and <i>Eph[orus]</i>: In Poetrie <i>Æschylus, +<lb>Sophocles, Euripides, Aristophanes</i>, and somwhat of <i>Menander, +<lb>Demosthenes</i> sister sonne. +<lb> Now, let Italian, and Latin it self, Spanishe, French, +<lb>Douch, and Englishe bring forth their lerning, // Learnyng, +<lb>and recite their Authors, <i>Cicero</i> onelie excepted, // chiefly con- +<lb>and one or two moe in Latin, they be all patched // teined in +<lb>cloutes and ragges, in comparison of faire wouen // the Greke, +<lb>broade clothes. And trewelie, if there be any // and in no o- +<lb>good in them, it is either lerned, borowed, or // ther tong. +<lb>stolne, from some one of those worthie wittes of <i>Athens</i>. +<lb> The remembrance of soch a common welthe, vsing soch +<lb>discipline and order for yougthe, and thereby bringing forth to +<lb>their praise, and leauing to vs for our example, such Capitaines +<lb>for warre, soch Councelors for peace, and matcheles masters, +<lb>for all kinde of learninge, is pleasant for me to recite, and not +<lb>irksum, I trust, for other to heare, except it be soch, as make +<lb>neither counte of vertue nor learninge. +<lb> And whether, there be anie soch or no, I can not well tell: +<lb>yet I hear saie, some yong Ientlemen of oures, // Contem- +<lb>count it their shame to be counted learned: and // ners of +<lb>perchance, they count it their shame, to be // learnyng. +<lb>counted honest also, for I heare saie, they medle as litle with the +<lb>one, as with the other. A meruelous case, that Ientlemen +<lb>shold so be ashamed of good learning, and neuer a whit ashamed +<lb>of ill maners: soch do saie for them, that the +<lb>Ientlemen of France do so: which is a lie, as // Ientlemen +<lb>God will haue it. <i>Langæus</i>, and <i>Bellæus</i> that be // of France. +<lb>dead, & the noble <i>Vidam</i> of Chartres, that is aliue, and infinite +<lb>mo in France, which I heare tell of, proue this to be most false. +<lb>And though som, in France, which will nedes be Ientlemen, +<lb>whether men will or no, and haue more ientleshipe in their hat, +<lb>than in their hed, be at deedlie feude, with both learning and +<lb>honestie, yet I beleue, if that noble Prince, king <i>Francis</i> the +<lb>first were aliue, they shold haue, neither place in // Franciscus +<lb>his Courte, nor pension in his warres, if he had // I. Nobilis. +<lb>knowledge of them. This opinion is not French, // Francorum +<lb>but plaine Turckishe: from whens, some Frenche // Rex. +<lb>fetche moe faultes, than this: which, I praie God, kepe out of +<lb> +<lb> +<lb>214 <i>The first booke teachyng</i> +<lb> +<lb>England, and send also those of oures better mindes, which +<lb>bend them selues againste vertue and learninge, to the con- +<lb>tempte of God, dishonor of their contrie to the hurt of manie +<lb>others, and at length, to the greatest harme, and vtter destruction +<lb>of themselues. +<lb> Som other, hauing better nature, but lesse witte, (for ill +<lb>commonlie, haue ouer moch witte) do not vtterlie dispraise +<lb>Experience // learning, but they saie, that without learning, +<lb>without // common experience, knowledge of all facions, and +<lb>learnyng. // haunting all companies, shall worke in yougthe, +<lb>both wisdome, and habilitie, to execute anie weightie affaire. +<lb>Surelie long experience doth proffet moch, but moste, and +<lb>almost onelie to him (if we meene honest affaires) that is dili- +<lb>gentlie before instructed with preceptes of well doinge. For +<lb>good precepts of learning, be the eyes of the minde, to looke +<lb>wiselie before a man, which waie to go right, and which not. +<lb> Learning teacheth more in one yeare than experience in +<lb>Learnyng. // twentie: And learning teacheth safelie. when +<lb>experience maketh mo miserable then wise. He +<lb>Experience. // hasardeth sore, that waxeth wise by experience. +<lb>An vnhappie Master he is, that is made cunning by manie +<lb>shippewrakes: A miserable merchant, that is neither riche or +<lb>wise, but after som bankroutes. It is costlie wisdom, that is +<lb>bought by experience. We know by experience it selfe, that it +<lb>is a meruelous paine, to finde oute but a short waie, by long +<lb>wandering. And surelie, he that wold proue wise by +<lb>experience, he maie be wittie in deede, but euen like a swift +<lb>runner, that runneth fast out of his waie, and vpon the night, +<lb>he knoweth not whither. And verilie they be fewest of +<lb>number, that be happie or wise by vnlearned experience. And +<lb>looke well vpon the former life of those fewe, whether your +<lb>example be old or yonge, who without learning haue gathered, +<lb>by long experience, a litle wisdom, and som happines: and +<lb>whan you do consider, what mischiefe they haue committed, +<lb>what dangers they haue escaped (and yet xx. for one, do +<lb>perishe in the aduenture) than thinke well with your selfe, +<lb>whether ye wold, that your owne son, should cum to wisdom +<lb>and happines, by the waie of soch experience or no. +<lb> It is a notable tale, that old Syr <i>Roger Chamloe</i>, somtime +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 215 +<lb> +<lb>cheife Iustice, wold tell of him selfe. When he was Auncient +<lb>in Inne of Courte, Certaine yong Ientlemen // Syr <i>Roger</i> +<lb>were brought before him, to be corrected for <i>Chamloe.</i> +<lb>certaine misorders: And one of the lustiest saide: +<lb>Syr, we be yong ientlemen, and wisemen before vs, haue +<lb>proued all facions, and yet those haue done full well: this they +<lb>said, because it was well knowen, that Syr <i>Roger</i> had bene a +<lb>good feloe in his yougth. But he aunswered them verie wiselie. +<lb>In deede saith he, in yougthe, I was, as you ar now: and I +<lb>had twelue feloes like vnto my self, but not one of them came +<lb>to a good ende. And therfore, folow not my example in yougth, +<lb>but folow my councell in aige, if euer ye thinke to cum to this +<lb>place, or to thies yeares, that I am cum vnto, lesse ye meete +<lb>either with pouertie or Tiburn in the way. +<lb> Thus, experience of all facions in yougthe, beinge, in profe, +<lb>alwaise daungerous, in isshue, seldom lucklie, is // Experience. +<lb>a waie, in deede, to ouermoch knowledge, yet +<lb>vsed commonlie of soch men, which be either caried by som +<lb>curious affection of mynde, or driuen by som hard necessitie of +<lb>life, to hasard the triall of ouer manie perilous aduentures. +<lb> <i>Erasmus</i> the honor of learning of all oure time, saide +<lb>wiselie that experience is the common schole- // <i>Erasmus.</i> +<lb>house of foles, and ill men: Men, of witte and // Experience, +<lb>honestie, be otherwise instructed. For there be, // the schole- +<lb>that kepe them out of fier, and yet was neuer // house of +<lb>burned: That beware of water, and yet was neuer // Foles, and +<lb>nie drowninge: That hate harlottes, and was // ill men. +<lb>neuer at the stewes: That abhorre falshode, and neuer brake +<lb>promis themselues. +<lb> But will ye see, a fit Similitude of this aduentured experience. +<lb>A Father, that doth let louse his son, to all experiences, is most +<lb>like a fond Hunter, that letteth slippe a whelpe to the hole +<lb>herde. Twentie to one, he shall fall vpon a rascall, and let +<lb>go the faire game. Men that hunt so, be either ignorant +<lb>persones, preuie stealers, or night walkers. +<lb> Learning therefore, ye wise fathers, and good bringing vp, +<lb>and not blinde & dangerous experience, is the next and readiest +<lb>waie, that must leede your Children, first, to wisdom, and than +<lb>to worthinesse, if euer ye purpose they shall cum there. +<lb> And to saie all in shorte, though I lacke Authoritie to giue +<lb> +<lb> +<lb>216 <i>The first booke teachyng</i> +<lb> +<lb>counsell, yet I lacke not good will to wisshe, that the yougthe +<lb>How expe- // in England, speciallie Ientlemen, and namelie no- +<lb>rience may // bilitie, shold be by good bringing vp, so grounded +<lb>proffet. // in iudgement of learninge, so founded in loue of +<lb>honestie, as, whan they shold be called forthe to the execution +<lb>of great affaires, in seruice of their Prince and contrie, they +<lb>might be hable, to vse and to order, all experiences, were they +<lb>good were they bad, and that, according to the square, rule, and +<lb>line, of wisdom learning and vertue. +<lb> And, I do not meene, by all this my taulke, that yong +<lb>Diligent // Ientlemen, should alwaies be poring on a booke, +<lb>learninge // and by vsing good studies, shold lease honest +<lb>ought to be // pleasure, and haunt no good pastime, I meene +<lb>ioyned with // nothing lesse: For it is well knowne, that I both +<lb>pleasant // like and loue, and haue alwaies, and do yet still +<lb>pastimes, // vse, all exercises and pastimes, that be fitte for my +<lb>namelie in a // nature and habilitie. And beside naturall dispo- +<lb>ientleman. // sition, in iudgement also, I was neuer, either Stoick in doctrine, +<lb>or Anabaptist in Religion, to mislike a merie, pleasant, and +<lb>plaifull nature, if no outrage be committed, against lawe, +<lb>mesure, and good order. +<lb> Therefore, I wold wishe, that, beside some good time, fitlie +<lb>appointed, and constantlie kepte, to encrease by readinge, the +<lb>knowledge of the tonges and learning, yong ientlemen shold +<lb>Learnyng // vse, and delite in all Courtelie exercises, and +<lb>ioyned with // Ientlemanlike pastimes. And good cause whie: +<lb>pastimes. // For the self same noble Citie of Athenes, iustlie +<lb>commended of me before, did wiselie and vpon great considera- +<lb>tion, appoint, the Muses, <i>Apollo</i>, and <i>Pallas</i>, to be patrones of +<lb><i>Musæ.</i> // learninge to their yougthe. For the Muses, +<lb>besides learning, were also Ladies of dauncinge, +<lb><i>Apollo.</i> // mirthe and ministrelsie: <i>Apollo</i>, was god of shooting, +<lb>and Author of cunning playing vpon Instrumentes: +<lb><i>Pallas.</i> // <i>Pallas</i> also was Laidie mistres in warres. Wher- +<lb>bie was nothing else ment, but that learninge shold be alwaise +<lb>mingled, with honest mirthe, and cumlie exercises: and that +<lb>warre also shold be gouerned by learning, and moderated by +<lb>wisdom, as did well appeare in those Capitaines of <i>Athenes</i> +<lb>named by me before, and also in <i>Scipio</i> & <i>Cæsar</i>, the two +<lb>Diamondes of Rome. +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 217 +<lb> +<lb> And <i>Pallas</i>, was no more feared, in weering <i>Ægida</i>, than she +<lb>was praised, for chosing <i>Oliva</i>: whereby shineth // Learning +<lb>the glory of learning, which thus, was Gouernour // rewleth +<lb>& Mistres, in the noble Citie of <i>Athenes</i>, both of // both warre +<lb>warre and peace. // and peace. +<lb> Therefore, to ride cumlie: to run faire at the tilte or ring: +<lb>to plaie at all weapones: to shote faire in bow, or surelie in gon: +<lb>to vaut lustely: to runne: to leape: to wrestle: // The pas- +<lb>to swimme: To daunce cumlie: to sing, and playe // times that +<lb>of instrumentes cunnyngly: to Hawke: to hunte: // be fitte for +<lb>to playe at tennes, & all pastimes generally, which // Courtlie +<lb>be ioyned with labor, vsed in open place, and on // Ientlemen. +<lb>the day light, conteining either some fitte exercise for warre, or +<lb>some pleasant pastime for peace, be not onelie cumlie and decent, +<lb>but also verie necessarie, for a Courtlie Ientleman to vse. +<lb> But, of all kinde of pastimes, fitte for a Ientleman, I will, +<lb>godwilling, in fitter place, more at large, declare fullie, in my +<lb>booke of the Cockpitte: which I do write, to // The Cok- +<lb>satisfie som, I trust, with som reason, that be // pitte. +<lb>more curious, in marking other mens doinges, than +<lb>carefull in mendying their owne faultes. And som also will +<lb>nedes busie them selues in merueling, and adding thereunto +<lb>vnfrendlie taulke, why I, a man of good yeares, and of no ill +<lb>place, I thanke God and my Prince, do make choise to spend +<lb>soch tyme in writyng of trifles, as the schole of shoting, the +<lb>Cockpitte, and this booke of the first Principles of Grammer, +<lb>rather, than to take some weightie matter in hand, either of +<lb>Religion, or Ciuill discipline. +<lb> Wise men I know, will well allow of my choise herein: and +<lb>as for such, who haue not witte of them selues, but must learne +<lb>of others, to iudge right of mens doynges, let them // A booke of +<lb>read that wise Poet <i>Horace</i> in his <i>Arte Poetica</i>, // a lofty title, +<lb>who willeth wisemen to beware, of hie and loftie // beareth the +<lb>Titles. For, great shippes, require costlie tack- // brag of o- +<lb>ling, and also afterward dangerous gouernment: // uergreat a +<lb>Small boates, be neither verie chargeable in // promise. +<lb>makyng, nor verie oft in great ieoperdie: and yet they cary +<lb>many tymes, as good and costlie ware, as greater vessels do. +<lb>A meane Argument, may easelie beare, the light burden of +<lb>a small faute, and haue alwaise at hand, a ready excuse for +<lb> +<lb> +<lb>218 <i>The first booke teachyng</i> +<lb> +<lb>ill handling: And, some praise it is, if it so chaunce, to be +<lb>The right // better in deede, than a man dare venture to +<lb>choise, to // seeme. A hye title, doth charge a man, with +<lb>chose a fitte // the heauie burden, of to great a promise: and +<lb>Argument // therefore sayth <i>Horace</i> verie wittelie, that, that +<lb>to write // Poete was a verie foole, that began hys booke, +<lb>vpon. // with a goodlie verse in deede, but ouer proude +<lb><i>Hor. in</i> // a promise. +<lb><i>Arte Poet.</i> // +<lb> +<lb> <i>Fortunam Priami cantabo & nobile bellum,</i> +<lb> +<lb>And after, as wiselie. +<lb> +<lb> <i>Quantò rectiùs hic, qui nil molitur ineptè. etc.</i> +<lb> +<lb>Meening <i>Homer</i>, who, within the compasse of a smal +<lb><i>Homers</i> // Argument, of one harlot, and of one good wife, +<lb>wisdom in // did vtter so moch learning in all kinde of sciences, +<lb>choice of // as, by the iudgement of <i>Quintilian</i>, he deserueth +<lb>his Argu- // so hie a praise, that no man yet deserued to sit +<lb>ment. // in the second degree beneth him. And thus moch +<lb>out of my way, concerning my purpose in spending penne, and +<lb>paper, & tyme, vpon trifles, & namelie to aunswere some, that +<lb>haue neither witte nor learning, to do any thyng them selues, +<lb>neither will nor honestie, to say well of other. +<lb> To ioyne learnyng with cumlie exercises, <i>Conto Baldesær</i> +<lb>The Cor- // <i>Castiglione</i> in his booke, <i>Cortegiano</i>, doth trimlie +<lb>tegian, an // teache: which booke, aduisedlie read, and dili- +<lb>excellent // gentlie folowed, but one yeare at home in +<lb>booke for a // England, would do a yong ientleman more good, +<lb>ientleman. // I wisse, then three yeares trauell abrode spent in +<lb><i>Italie</i>. And I meruell this booke, is no more read in the Court, +<lb>than it is, seying it is so well translated into English by a worthie +<lb>Syr <i>Tho.</i> // Ientleman Syr <i>Th. Hobbie</i>, who was many wayes +<lb><i>Hobbye.</i> // well furnished with learnyng, and very expert in +<lb>knowledge of diuers tonges. +<lb> And beside good preceptes in bookes, in all kinde of tonges, +<lb>this Court also neuer lacked many faire examples, for yong +<lb>Examples // ientlemen to folow: And surelie, one example, +<lb>better than // is more valiable, both to good and ill, than xx. +<lb>preceptes. // preceptes written in bookes: and so <i>Plato</i>, not in +<lb>one or two, but diuerse places, doth plainlie teach. +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 219 +<lb> +<lb> If kyng <i>Edward</i> had liued a litle longer, his onely example +<lb>had breed soch a rase of worthie learned ientlemen, // <i>King Ed.</i> 6. +<lb>as this Realme neuer yet did affourde. +<lb> And, in the second degree, two noble Primeroses of +<lb>Nobilitie, the yong Duke of Suffolke, and Lord // The yong +<lb><i>H. Matreuers</i>, were soch two examples to the // Duke of +<lb>Court for learnyng, as our tyme may rather wishe, // Suffolke. +<lb>than looke for agayne. // <i>L. H. Mar-</i> +<lb>// <i>treuers.</i> +<lb> At Cambrige also, in S. Iohns Colledge, in +<lb>my tyme, I do know, that, not so much the good statutes, as two +<lb>Ientlemen, of worthie memorie Syr <i>Iohn Cheke</i>, // <i>Syr John</i> +<lb>and Doctour <i>Readman</i>, by their onely example // <i>Cheke.</i> +<lb>of excellency in learnyng, of godlynes in liuyng, of +<lb>diligencie in studying, of councell in exhorting, of good order in +<lb>all thyng, did breed vp, so many learned men, in // <i>D. Read-</i> +<lb>that one College of S. Iohns, at one time, as I // <i>man.</i> +<lb>beleue, the whole Vniuersitie of <i>Louaine</i>, in many +<lb>yeares, was neuer able to affourd. +<lb> Present examples of this present tyme, I list not to +<lb>touch: yet there is one example, for all the Ien- // <i>Queene</i> +<lb>tlemen of this Court to folow, that may well // <i>Elisabeth.</i> +<lb>satisfie them, or nothing will serue them, nor no +<lb>example moue them, to goodnes and learning. +<lb> It is your shame, (I speake to you all, you yong Ientlemen +<lb>of England) that one mayd should go beyond you all, in excel- +<lb>lencie of learnyng, and knowledge of diuers tonges. Pointe +<lb>forth six of the best giuen Ientlemen of this Court, and all they +<lb>together, shew not so much good will, spend not so much tyme, +<lb>bestow not so many houres, dayly orderly, & constantly, for the +<lb>increase of learning & knowledge, as doth the Queenes Maiestie +<lb>her selfe. Yea I beleue, that beside her perfit readines, in +<lb><i>Latin, Italian, French</i>, & <i>Spanish</i>, she readeth here now at +<lb>Windsore more Greeke euery day, than some Prebendarie of +<lb>this Chirch doth read <i>Latin</i> in a whole weeke. And that +<lb>which is most praise worthie of all, within the walles of her +<lb>priuie chamber, she hath obteyned that excellencie of learnyng, +<lb>to vnderstand, speake, & write, both wittely with head, and +<lb>faire with hand, as scarse one or two rare wittes in both the +<lb>Vniuersities haue in many yeares reached vnto. Amongest +<lb>all the benefites y<sup>t</sup> God hath blessed me with all, next the +<lb> +<lb> +<lb>220 <i>The first booke teachyng</i> +<lb> +<lb>knowledge of Christes true Religion, I counte this the greatest, +<lb>that it pleased God to call me, to be one poore minister in +<lb>settyng forward these excellent giftes of learnyng in this most +<lb>excellent Prince. Whose onely example, if the rest of our +<lb>Ill Exam- // nobilitie would folow, than might England be, +<lb>ples haue // for learnyng and wisedome in nobilitie, a spectacle +<lb>more force, // to all the world beside. But see the mishap of +<lb>then good // men: The best examples haue neuer such forse +<lb>examples. // to moue to any goodnes, as the bad, vaine, light +<lb>and fond, haue to all ilnes. +<lb> And one example, though out of the compas of learning, +<lb>yet not out of the order of good maners, was notable in this +<lb>Courte, not fullie xxiiij. yeares a go, when all the actes of +<lb>Parlament, many good Proclamations, diuerse strait commanude- +<lb>mentes, sore punishment openlie, speciall regarde priuatelie, cold +<lb>not do so moch to take away one misorder, as the example of +<lb>one big one of this Courte did, still to kepe vp the same: The +<lb>memorie whereof, doth yet remaine, in a common prouerbe of +<lb>Birching lane. +<lb> Take hede therfore, ye great ones in y<sup>e</sup> Court, yea though +<lb>Great men // ye be y<sup>e</sup> greatest of all, take hede, what ye do, +<lb>in Court, // take hede how ye liue. For as you great ones +<lb>by their // vse to do, so all meane men loue to do. You be +<lb>example, // in deed, makers or marrers, of all mens maners +<lb>make or // within the Realme. For though God hath placed +<lb>marre, all // yow, to be cheife in making of lawes, to beare +<lb>other mens // greatest authoritie, to commaund all others: yet +<lb>maners. // God doth order, that all your lawes, all your authoritie, all your +<lb>commaundementes, do not halfe so moch with meane men, as +<lb>Example // doth your example and maner of liuinge. And +<lb>in Religion. // for example euen in the greatest matter, if yow +<lb>your selues do serue God gladlie and orderlie for +<lb>conscience sake, not coldlie, and somtyme for maner sake, you +<lb>carie all the Courte with yow, and the whole Realme beside, +<lb>earnestlie and orderlie to do the same. If yow do otherwise, +<lb>yow be the onelie authors, of all misorders in Religion, not +<lb>onelie to the Courte, but to all England beside. Infinite shall +<lb>be made cold in Religion by your example, that neuer were +<lb>hurt by reading of bookes. +<lb> And in meaner matters, if three or foure great ones in +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 221 +<lb> +<lb>Courte, will nedes outrage in apparell, in huge hose, in mon- +<lb>strous hattes, in gaurishe colers, let the Prince Pro- // Example +<lb>clame, make Lawes, order, punishe, commaunde // in apparell. +<lb>euerie gate in London dailie to be watched, let all +<lb>good men beside do euerie where what they can, surelie the +<lb>misorder of apparell in mean men abrode, shall neuer be +<lb>amended, except the greatest in Courte will order and mend +<lb>them selues first. I know, som greate and good ones in Courte, +<lb>were authors, that honest Citizens of London, shoulde watche +<lb>at euerie gate, to take misordered persones in apparell. I know, +<lb>that honest Londoners did so: And I sawe, which I saw than, +<lb>& reporte now with some greife, that som Courtlie men were +<lb>offended with these good men of London. And that, which +<lb>greued me most of all, I sawe the verie same tyme, for all theis +<lb>good orders, commaunded from the Courte and executed in +<lb>London, I sawe I say, cum out of London, euen // Masters, +<lb>vnto the presence of the Prince, a great rable of // Vshers, & +<lb>meane and light persons, in apparell, for matter, // Scholers +<lb>against lawe, for making, against order, for facion, // of fense. +<lb>namelie hose, so without all order, as he thought himselfe most +<lb>braue, that durst do most in breaking order and was most +<lb>monsterous in misorder. And for all the great commaunde- +<lb>mentes, that came out of the Courte, yet this bold misorder, +<lb>was winked at, and borne withall, in the Courte. I thought, +<lb>it was not well, that som great ones of the Court, durst declare +<lb>themselues offended, with good men of London, for doinge their +<lb>dewtie, & the good ones of the Courte, would not shew them- +<lb>selues offended, with ill men of London, for breaking good +<lb>order. I fownde thereby a sayinge of <i>Socrates</i> to be most trewe +<lb>that ill men be more hastie, than good men be forwarde, to +<lb>prosecute their purposes, euen as Christ himselfe saith, of the +<lb>Children of light and darknes. +<lb> Beside apparell, in all other thinges to, not so moch, good +<lb>lawes and strait commaundementes as the example and maner +<lb>of liuing of great men, doth carie all meane men euerie where, +<lb>to like, and loue, & do, as they do. For if but two or three +<lb>noble men in the Court, wold but beginne to // Example +<lb>shoote, all yong Ientlemen, the whole Court, all // in shoo- +<lb>London, the whole Realme, wold straight waie // tyng. +<lb>exercise shooting. +<lb> +<lb> +<lb>222 <i>The first booke teachyng</i> +<lb> +<lb> What praise shold they wynne to themselues, what com- +<lb>moditie shold they bring to their contrey, that would thus +<lb>deserue to be pointed at: Beholde, there goeth, the author of +<lb>good order, the guide of good men. I cold say more, and yet +<lb>not ouermuch. But perchance, som will say, I haue stepte to +<lb>farre, out of my schole, into the common welthe, from teaching +<lb>Written not // a yong scholer, to monishe greate and noble men: +<lb>for great // yet I trust good and wise men will thinke and +<lb>men, but for // iudge of me, that my minde was, not so moch, +<lb>great mens // to be busie and bold with them, that be great +<lb>children. // now, as to giue trewe aduise to them, that may +<lb>be great hereafter. Who, if they do, as I wishe them to do, +<lb>how great so euer they be now, by blood and other mens +<lb>meanes, they shall becum a greate deale greater hereafter, by +<lb>learninge, vertue, and their owne desertes: which is trewe praise, +<lb>right worthines, and verie Nobilitie in deede. Yet, if som will +<lb>needes presse me, that I am to bold with great men, & stray to +<lb>Ad Philip. // farre from my matter, I will aunswere them with +<lb><i>S. Paul, siue perc ontentionem, siue quocunqe modo, +<lb>modò Christus prædicetur, &c.</i> euen so, whether in place, or out +<lb>of place, with my matter, or beside my matter, if I can hereby +<lb>either prouoke the good, or staye the ill, I shall thinke my +<lb>writing herein well imployed. +<lb> But, to cum downe, from greate men, and hier matters, to +<lb>my litle children, and poore scholehouse againe, I will, God +<lb>willing, go forwarde orderlie, as I purposed, to instructe +<lb>Children and yong men, both for learninge and maners. +<lb> Hitherto, I haue shewed, what harme, ouermoch feare +<lb>bringeth to children: and what hurte, ill companie, and ouer- +<lb>moch libertie breedeth in yougthe: meening thereby, that from +<lb>seauen yeare olde, to seauentene, loue is the best allurement to +<lb>learninge: from seauentene to seauen and twentie, that wise +<lb>men shold carefullie see the steppes of yougthe surelie staide by +<lb>good order, in that most slipperie tyme: and speciallie in the +<lb>Courte, a place most dangerous for yougthe to liue in, without +<lb>great grace, good regarde, and diligent looking to. +<lb> Syr <i>Richard Sackuile</i>, that worthy Ientlemen of worthy +<lb>Trauelyng // memorie, as I sayd in the begynnynge, in the +<lb>into Ita- // Queenes priuie Chamber at Windesore, after he +<lb>lie. // had talked with me, for the right choice of a good +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 223 +<lb> +<lb>witte in a child for learnyng, and of the trewe difference betwixt +<lb>quicke and hard wittes, of alluring yong children by ientlenes +<lb>to loue learnyng, and of the speciall care that was to be had, to +<lb>keepe yong men from licencious liuyng, he was most earnest +<lb>with me, to haue me say my mynde also, what I thought, +<lb>concernyng the fansie that many yong Ientlemen of England +<lb>haue to trauell abroad, and namely to lead a long lyfe in Italie. +<lb>His request, both for his authoritie, and good will toward me, +<lb>was a sufficient commaundement vnto me, to satisfie his +<lb>pleasure, with vtteryng plainlie my opinion in that matter. +<lb>Syr quoth I, I take goyng thither, and liuing there, for a yonge +<lb>ientleman, that doth not goe vnder the kepe and garde of such +<lb>a man, as both, by wisedome can, and authoritie dare rewle him, +<lb>to be meruelous dangerous. And whie I said so than, I will +<lb>declare at large now: which I said than priuatelie, and write +<lb>now openlie, not bicause I do contemne, either the knowledge +<lb>of strange and diuerse tonges, and namelie the // The Ita- +<lb>Italian tonge, which next the Greeke and Latin // lian tong. +<lb>tonge, I like and loue aboue all other: or else +<lb>bicause I do despise, the learning that is gotten, or the experi- +<lb>ence that is gathered in strange contries: or for any priuate +<lb>malice that beare to Italie: which contrie, and // Italia. +<lb>in it, namelie Rome, I haue alwayes speciallie +<lb>honored: bicause, tyme was, whan Italie and // Roma. +<lb>Rome, haue bene, to the greate good of vs that now liue, the +<lb>best breeders and bringers vp, of the worthiest men, not onelie +<lb>for wise speakinge, but also for well doing, in all Ciuill affaires, +<lb>that euer was in the worlde. But now, that tyme is gone, and +<lb>though the place remayne, yet the olde and present maners, do +<lb>differ as farre, as blacke and white, as vertue and vice. Vertue +<lb>once made that contrie Mistres ouer all the worlde. Vice now +<lb>maketh that contrie slaue to them, that before, were glad to +<lb>serue it. All men seeth it: They themselues confesse it, +<lb>namelie soch, as be best and wisest amongest them. For sinne, +<lb>by lust and vanitie, hath and doth breed vp euery where, +<lb>common contempt of Gods word, priuate contention in many +<lb>families, open factions in euery Citie: and so, makyng them +<lb>selues bonde, to vanitie and vice at home, they are content to +<lb>beare the yoke of seruyng straungers abroad. <i>Italie</i> now, is not +<lb>that <i>Italie</i>, that it was wont to be: and therfore now, not so +<lb> +<lb> +<lb>224 <i>The first booke teachyng</i> +<lb> +<lb>fitte a place, as some do counte it, for yong men to fetch either +<lb>wisedome or honestie from thence. For surelie, they will make +<lb>other but bad Scholers, that be so ill Masters to them selues. +<lb>Yet, if a ientleman will nedes trauell into <i>Italie</i>, he shall do +<lb>well, to looke on the life, of the wisest traueler, that euer +<lb>traueled thether, set out by the wisest writer, that euer spake +<lb>with tong, Gods doctrine onelie excepted: and that is <i>Vlysses</i> in +<lb><i>Vlysses.</i> // <i>Homere</i>. <i>Vlysses</i>, and his trauell, I wishe our +<lb><i>Homere.</i> // trauelers to looke vpon, not so much to feare +<lb>them, with the great daungers, that he many +<lb>tymes suffered, as to instruct them, with his excellent wisedome, +<lb>which he alwayes and euerywhere vsed. Yea euen those, that +<lb>be learned and wittie trauelers, when they be disposed to prayse +<lb>traueling, as a great commendacion, and the best Scripture they +<lb>haue for it, they gladlie recite the third verse of <i>Homere</i>, in his +<lb>first booke of <i>Odyssea</i>, conteinyng a great prayse of <i>Vlysses</i>, for +<lb>odys. a. // the witte he gathered, & wisdome he vsed in +<lb>his traueling. +<lb> Which verse, bicause, in mine opinion, it was not made at +<lb>the first, more naturallie in <i>Greke</i> by <i>Homere</i>, nor after turned +<lb>more aptlie into <i>Latin</i> by <i>Horace</i>, than it was a good while +<lb>ago, in Cambrige, translated into English, both plainlie for the +<lb>sense, and roundlie for the verse, by one of the best Scholers, +<lb>that euer S. Iohns Colledge bred, <i>M. Watson</i>, myne old frend, +<lb>somtime Bishop of Lincolne, therfore, for their sake, that haue +<lb>lust to see, how our English tong, in auoidyng barbarous +<lb>ryming, may as well receiue, right quantitie of sillables, and +<lb>trewe order of versifiyng (of which matter more at large here- +<lb>after) as either <i>Greke</i> or <i>Latin</i>, if a cunning man haue it in +<lb>handling, I will set forth that one verse in all three tonges, for +<lb>an Example to good wittes, that shall delite in like learned +<lb>exercise. +<lb><b>Homerus.</b> +<lb>pollon d anthropon iden astea kai noon egno. +<lb><b>Horatius.</b> +<lb><i>Qui mores hominum multorum vidit & vrbes.</i> +<lb><b>M. Watson.</b> +<lb><i>All trauellers do gladly report great prayse of Vlysses, +<lb>For that he knew many mens maners, and saw many Cities.</i> +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 225 +<lb> +<lb> And yet is not <i>Vlysses</i> commended, so much, nor so oft, in +<lb><i>Homere</i>, bicause he was polytropos, that is, // | {polytropos. +<lb>skilfull in many mens manners and facions, as // | <i>Vlyss.</i> { +<lb>bicause he was polymetis, that is, wise in all // | { polymetis. +<lb>purposes, & ware in all places: which wisedome and warenes +<lb>will not serue neither a traueler, except <i>Pallas</i> be // <i>Pallas</i> from +<lb>alwayes at his elbow, that is Gods speciall grace // heauen. +<lb>from heauen, to kepe him in Gods feare, in all +<lb>his doynges, in all his ieorneye. For, he shall not alwayes +<lb>in his absence out of England, light vpon a +<lb>ientle <i>Alcynous</i>, and walke in his faire gardens // | <i>Alcynous.</i> od. 2. +<lb>full of all harmelesse pleasures: but he shall // | +<lb>sometymes, fall, either into the handes of some // | +<lb>cruell <i>Cyclops</i>, or into the lappe of some wanton // | <i>Cyclops.</i> od. 1. +<lb>and dalying Dame <i>Calypso</i>: and so suffer the // | <i>Calypso.</i> od. e. +<lb>danger of many a deadlie Denne, not so full of // | +<lb>perils, to distroy the body, as, full of vayne // | +<lb>pleasures, to poyson the mynde. Some <i>Siren</i> // | <i>Sirenes.</i> } +<lb>shall sing him a song, sweete in tune, but // | } +<lb>sownding in the ende, to his vtter destruction. // | <i>Scylla.</i> } od. +m. +<lb>If <i>Scylla</i> drowne him not, <i>Carybdis</i> may fortune // | <i>Caribdis.</i> } +<lb>swalow hym. Some <i>Circes</i> shall make him, of // | <i>Circes.</i> od. k. +<lb>a plaine English man, a right <i>Italian</i>. And at +<lb>length to hell, or to some hellish place, is he likelie to go: from +<lb>whence is hard returning, although one <i>Vlysses</i>, and that by +<lb><i>Pallas</i> ayde, and good counsell of <i>Tiresias</i> once // od. l. +<lb>escaped that horrible Den of deadly darkenes. +<lb> Therfore, if wise men will nedes send their sonnes into +<lb><i>Italie</i>, let them do it wiselie, vnder the kepe and garde of him, +<lb>who, by his wisedome and honestie, by his example and +<lb>authoritie, may be hable to kepe them safe and sound, in the +<lb>feare of God, in Christes trewe Religion, in good order and +<lb>honestie of liuyng: except they will haue them run headling, +<lb>into ouermany ieoperdies, as <i>Vlysses</i> had done many tymes, if +<lb><i>Pallas</i> had not alwayes gouerned him: if he had not vsed, to +<lb>stop his eares with waxe: to bind him selfe to // od. m. +<lb>the mast of his shyp: to feede dayly, vpon that // od. k. +<lb>swete herbe <i>Moly</i> with the blake roote and // Moly Her- +<lb>white floore, giuen vnto hym by Mercurie, to // ba. +<lb>auoide all the inchantmentes of <i>Circes</i>. Wherby, the Diuine +<lb> +<lb> +<lb>226 <i>The first booke teachyng</i> +<lb> +<lb>Poete <i>Homer</i> ment couertlie (as wise and Godly men do iudge) +<lb>Psal. 33. // that loue of honestie, and hatred of ill, which +<lb><i>Dauid</i> more plainly doth call the feare of God: +<lb>the onely remedie agaynst all inchantementes of sinne. +<lb> I know diuerse noble personages, and many worthie Ientle- +<lb>men of England, whom all the <i>Siren</i> songes of <i>Italie</i>, could +<lb>neuer vntwyne from the maste of Gods word: nor no inchant- +<lb>ment of vanitie, ouerturne them, from the feare of God, and +<lb>loue of honestie. +<lb> But I know as many, or mo, and some, sometyme my +<lb>deare frendes, for whose sake I hate going into that countrey the +<lb>more, who, partyng out of England feruent in the loue of +<lb>Christes doctrine, and well furnished with the feare of God, +<lb>returned out of <i>Italie</i> worse transformed, than euer was any in +<lb><i>Circes</i> Court. I know diuerse, that went out of England, men +<lb>of innocent life, men of excellent learnyng, who returned out +<lb>of <i>Italie</i>, not onely with worse maners, but also with lesse +<lb>learnyng: neither so willing to liue orderly, nor yet so hable to +<lb>speake learnedlie, as they were at home, before they went +<lb>abroad. And why? <i>Plato</i> y<sup>t</sup> wise writer, and worthy +<lb>traueler him selfe, telleth the cause why. He went into <i>Sicilia</i>, +<lb>a countrey, no nigher <i>Italy</i> by site of place, than <i>Italie</i> that is +<lb>now, is like <i>Sicilia</i> that was then, in all corrupt maners and +<lb>licenciousnes of life. <i>Plato</i> found in <i>Sicilia</i>, euery Citie full of +<lb>vanitie, full of factions, euen as <i>Italie</i> is now. And as <i>Homere</i>, +<lb>like a learned Poete, doth feyne, that <i>Circes</i>, by pleasant in- +<lb>chantmentes, did turne men into beastes, some into Swine, som +<lb>into Asses, some into Foxes, some into Wolues etc. euen so +<lb>Plat. ad // <i>Plato</i>, like a wise Philosopher, doth plainelie +<lb>Dionys. // declare, that pleasure, by licentious vanitie, that +<lb>Epist. 3. // sweete and perilous poyson of all youth, doth +<lb>ingender in all those, that yeld vp themselues to her, foure +<lb>notorious properties. +<lb> {1. lethen +<lb>The fruits // {2. dysmathian +<lb>of vayne // {3. achrosynen +<lb>pleasure. // {4. ybrin. +<lb> The first, forgetfulnes of all good thinges learned before: +<lb>Causes // the second, dulnes to receyue either learnyng or +<lb>why men // honestie euer after: the third, a mynde embracing +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 227 +<lb> +<lb>lightlie the worse opinion, and baren of discretion // returne out +<lb>to make trewe difference betwixt good and ill, // of Italie, +<lb>betwixt troth, and vanitie, the fourth, a proude // lesse lear- +<lb>disdainfulnes of other good men, in all honest // ned and +<lb>matters. <i>Homere</i> and <i>Plato</i>, haue both one // worse ma- +<lb>meanyng, looke both to one end. For, if a man // nered. +<lb>inglutte himself with vanitie, or walter in filthi- // <i>Homer</i> and +<lb>nes like a Swyne, all learnyng, all goodnes, is // <i>Plato</i> ioy- +<lb>sone forgotten: Than, quicklie shall he becum // ned and ex- +<lb>a dull Asse, to vnderstand either learnyng or //pounded. +<lb>honestie: and yet shall he be as sutle as a Foxe, // A Swyne. +<lb>in breedyng of mischief, in bringyng in misorder, // An Asse. +<lb>with a busie head, a discoursing tong, and a factious harte, in // A Foxe. +<lb>euery priuate affaire, in all matters of state, with this pretie +<lb>propertie, alwayes glad to commend the worse // aphrosyne, +<lb>partie, and euer ready to defend the falser // Quid, et +<lb>opinion. And why? For, where will is giuen // vnde. +<lb>from goodnes to vanitie, the mynde is sone caryed from right +<lb>iudgement, to any fond opinion, in Religion, in Philosophie, or +<lb>any other kynde of learning. The fourth fruite of vaine +<lb>pleasure, by <i>Homer</i> and <i>Platos</i> iudgement, is pride // hybris. +<lb>in them selues, contempt of others, the very +<lb>badge of all those that serue in <i>Circes</i> Court. The trewe +<lb>meenyng of both <i>Homer</i> and <i>Plato</i>, is plainlie declared in one +<lb>short sentence of the holy Prophet of God // Hieremias +<lb><i>Hieremie</i>, crying out of the vaine & vicious life // 4. Cap. +<lb>of the <i>Israelites</i>. This people (sayth he) be +<lb>fooles and dulhedes to all goodnes, but sotle, cunning and +<lb>bolde, in any mischiefe. &c. +<lb> The true medicine against the inchantmentes of <i>Circes</i>, +<lb>the vanitie of licencious pleasure, the inticementes of all sinne, +<lb>is, in <i>Homere</i>, the herbe <i>Moly</i>, with the blacke roote, and white +<lb>flooer, sower at the first, but sweete in the end: which, +<lb><i>Hesiodus</i> termeth the study of vertue, hard and // Hesiodus +<lb>irksome in the beginnyng, but in the end, easie // de virtute. +<lb>and pleasant. And that, which is most to be +<lb>marueled at, the diuine Poete <i>Homere</i> sayth plainlie that this +<lb>medicine against sinne and vanitie, is not found // Homerus, +<lb>out by man, but giuen and taught by God. And // diuinus +<lb>for some one sake, that will haue delite to read // Poeta. +<lb> +<lb> +<lb>228 <i>The first booke teachyng</i> +<lb> +<lb>that sweete and Godlie Verse, I will recite the very wordes of +<lb><i>Homere</i> and also turne them into rude English metre. +<lb> +<lb> chalepon de t oryssein +<lb> andrasi ge thnetoisi, theoi de te panta dynantai. +<lb> +<lb>In English thus. +<lb> +<lb> <i>No mortall man, with sweat of browe, or toile of minde, +<lb> But onely God, who can do all, that herbe doth finde.</i> +<lb> +<lb> <i>Plato</i> also, that diuine Philosopher, hath many Godly +<lb>medicines agaynst the poyson of vayne pleasure, in many +<lb>places, but specially in his Epistles to <i>Dionisius</i> the tyrant of +<lb>Plat. ad // <i>Sicilie</i>: yet agaynst those, that will nedes becum +<lb>Dio. // beastes, with seruyng of <i>Circes</i>, the Prophet +<lb><i>Psal.</i> 32 // <i>Dauid</i>, crieth most loude, <i>Nolite fieri sicut equus et +<lb>mulus</i>: and by and by giueth the right medi- +<lb>cine, the trewe herbe <i>Moly, In camo & freno maxillas +<lb>eorum constringe</i>, that is to say, let Gods grace be the bitte, +<lb>let Gods feare be the bridle, to stay them from runnyng head- +<lb>long into vice, and to turne them into the right way agayne. +<lb><i>Psal.</i> 33. // <i>Dauid</i> in the second Psalme after, giueth the +<lb>same medicine, but in these plainer wordes, +<lb><i>Diuerte à malo, & fac bonum</i>. But I am affraide, that ouer +<lb>many of our trauelers into <i>Italie</i>, do not exchewe the way to +<lb><i>Circes</i> Court: but go, and ryde, and runne, and flie thether, +<lb>they make great hast to cum to her: they make great sute to +<lb>serue her: yea, I could point out some with my finger, that +<lb>neuer had gone out of England, but onelie to serue <i>Circes</i>, in +<lb><i>Italie</i>. Vanitie and vice, and any licence to ill liuyng in +<lb>England was counted stale and rude vnto them. And so, beyng +<lb>Mules and Horses before they went, returned verie Swyne and +<lb>Asses home agayne: yet euerie where verie Foxes with suttle +<lb>A trewe // and busie heades; and where they may, verie +<lb>Picture of // wolues, with cruell malicious hartes. A mer- +<lb>a knight of // uelous monster, which, for filthines of liuyng, for +<lb>Circes // dulnes to learning him selfe, for wilinesse in +<lb>Court. // dealing with others, for malice in hurting without +<lb>cause, should carie at once in one bodie, the belie of a Swyne, +<lb>the head of an Asse, the brayne of a Foxe, the wombe of +<lb>a wolfe. If you thinke, we iudge amisse, and write to sore +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 229 +<lb> +<lb>against you, heare, what the <i>Italian</i> sayth of the English man, +<lb>what the master reporteth of the scholer: who // The Ita- +<lb>vttereth playnlie, what is taught by him, and what // lians iudge- +<lb>learned by you, saying, <i>Englese Italianato, e vn</i> // ment of +<lb><i>diabolo incarnato</i>, that is to say, you remaine men // Englishmen +<lb>in shape and facion, but becum deuils in life // brought vp +<lb>and condition. This is not, the opinion of one, // in Italie. +<lb>for some priuate spite, but the iudgement of all, in a common +<lb>Prouerbe, which riseth, of that learnyng, and those maners, +<lb>which you gather in <i>Italie</i>: a good Scholehouse // The Ita- +<lb>of wholesome doctrine: and worthy Masters of // lian diffa- +<lb>commendable Scholers, where the Master had // meth him +<lb>rather diffame hym selfe for hys teachyng, than // selfe, to +<lb>not shame his Scholer for his learning. A good // shame the +<lb>nature of the maister, and faire conditions of the // Englishe +<lb>scholers. And now chose you, you <i>Italian</i> English men, // man. +<lb>whether you will be angrie with vs, for calling you monsters, +<lb>or with the <i>Italianes</i>, for callyng you deuils, or else with your +<lb>owne selues, that take so much paines, and go so farre, to make +<lb>your selues both. If some yet do not well vnder- // An Eng- +<lb>stand, what is an English man Italianated, I will // lish man +<lb>plainlie tell him. He, that by liuing, & traueling // Italiana- +<lb>in <i>Italie</i>, bringeth home into England out of <i>Italie</i>, // ted. +<lb>the Religion, the learning, the policie, the experience, the maners +<lb>of <i>Italie</i>. That is to say, for Religion, // | {1 Religion.} +<lb>Papistrie or worse: for learnyng, lesse // | {2 Learn- } +<lb>commonly than they caried out with // | { ing. } +<lb>them: for pollicie, a factious hart, a // | {3 Pollicie. } +<lb>discoursing head, a mynde to medle in // |The{ }gotten in +<lb>all mens matters: for experience, // | {4 Experi- }<i>Italie</i>. +<lb>plentie of new mischieues neuer // | { ence. } +<lb>knowne in England before: for maners, // | {5 Maners. } +<lb>varietie of vanities, and chaunge of // | +<lb>filthy lyuing. These be the inchantementes of <i>Circes</i>, brought +<lb>out of <i>Italie</i>, to marre mens maners in England: much, by +<lb>example of ill life, but more by preceptes of fonde // <i>Italian</i> +<lb>bookes, of late translated out of <i>Italian</i> into // bokes trans- +<lb>English, sold in euery shop in London, com- // lated into +<lb>mended by honest titles the soner to corrupt // English. +<lb>honest maners: dedicated ouer boldlie to vertuous and honor- +<lb> +<lb> +<lb>230 <i>The first booke teachyng</i> +<lb> +<lb>able personages, the easielier to begile simple and innocent wittes. +<lb>hand.gif // It is pitie, that those, which haue authoritie and +<lb>charge, to allow and dissalow bookes to be printed, +<lb>be no more circumspect herein, than they are. Ten Sermons +<lb>at Paules Crosse do not so moch good for mouyng men to trewe +<lb>doctrine, as one of those bookes do harme, with inticing men +<lb>to ill liuing. Yea, I say farder, those bookes, tend not so moch +<lb>to corrupt honest liuyng, as they do, to subuert trewe Religion. +<lb>Mo Papistes be made, by your mery bookes of <i>Italie</i>, than by +<lb>your earnest bookes of <i>Louain</i>. And bicause our great +<lb>Phisicians, do winke at the matter, and make no counte of this +<lb>sore, I, though not admitted one of their felowshyp, yet hauyng +<lb>bene many yeares a prentice to Gods trewe Religion, and trust +<lb>to continewe a poore iorney man therein all dayes of my life, +<lb>for the dewtie I owe, & loue I beare, both to trewe doctrine, +<lb>and honest liuing, though I haue no authoritie to amend the +<lb>sore my selfe, yet I will declare my good will, to discouer the +<lb>sore to others. +<lb> S. Paul saith, that sectes and ill opinions, be the workes of +<lb>Ad Gal. 5. // the flesh, and frutes of sinne, this is spoken, no +<lb>more trewlie for the doctrine, than sensiblie for +<lb>the reason. And why? For, ill doinges, breed ill thinkinges. +<lb>And of corrupted maners, spryng peruerted iudgementes. And +<lb>Voluntas} {Bonum. | // how? there be in man two speciall +<lb> } Respicit. { | // thinges: Mans will, mans mynde, +<lb>Mens } { Verum. | Where will inclineth to goodnes, +<lb>the mynde is bent to troth: Where will is caried from goodnes +<lb>to vanitie, the mynde is sone drawne from troth to false +<lb>opinion. And so, the readiest way to entangle the mynde with +<lb>false doctrine, is first to intice the will to wanton liuyng. +<lb>Therfore, when the busie and open Papistes abroad, could not, +<lb>by their contentious bookes, turne men in England fast enough, +<lb>from troth and right iudgement in doctrine, than the sutle and +<lb>hand.gif // secrete Papistes at home, procured bawdie bookes +<lb>to be translated out of the <i>Italian</i> tonge, whereby +<lb>ouer many yong willes and wittes allured to wantonnes, do now +<lb>boldly contemne all seuere bookes that sounde to honestie and +<lb>godlines. In our forefathers tyme, whan Papistrie, as a standyng +<lb>poole, couered and ouerflowed all England, fewe bookes were +<lb>read in our tong, sauyng certaine bookes of Cheualrie, as they +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 231 +<lb> +<lb>sayd, for pastime and pleasure, which, as some say, were made +<lb>in Monasteries, by idle Monkes, or wanton Chanons: as one +<lb>for example, <i>Morte Arthure</i>: the whole pleasure // Morte Ar- +<lb>of which booke standeth in two speciall poyntes, // thur. +<lb>in open mans slaughter, and bold bawdrye: In which booke +<lb>those be counted the noblest Knightes, that do kill most men +<lb>without any quarell, and commit fowlest aduoulteries by +<lb>sutlest shiftes: as Sir <i>Launcelote</i>, with the wife of king <i>Arthure</i> +<lb>his master: Syr <i>Tristram</i> with the wife of king <i>Marke</i> his +<lb>vncle: Syr <i>Lamerocke</i> with the wife of king <i>Lote</i>, // hand.gif +<lb>that was his own aunte. This is good stuffe, for +<lb>wise men to laughe at, or honest men to take pleasure at. Yet +<lb>I know, when Gods Bible was banished the Court, and <i>Morte +<lb>Arthure</i> receiued into the Princes chamber. What toyes, the +<lb>dayly readyng of such a booke, may worke in the will of a yong +<lb>ientleman, or a yong mayde, that liueth welthelie and idlelie, +<lb>wise men can iudge, and honest men do pitie. And yet ten +<lb><i>Morte Arthures</i> do not the tenth part so much harme, as one of +<lb>these bookes, made in <i>Italie</i>, and translated in // hand.gif +<lb>England. They open, not fond and common +<lb>wayes to vice, but such subtle, cunnyng, new, and diuerse +<lb>shiftes, to cary yong willes to vanitie, and yong wittes to +<lb>mischief, to teach old bawdes new schole poyntes, as the simple +<lb>head of an English man is not hable to inuent, nor neuer was +<lb>hard of in England before, yea when Papistrie ouerflowed all. +<lb>Suffer these bookes to be read, and they shall soone displace all +<lb>bookes of godly learnyng. For they, carying the will to +<lb>vanitie, and marryng good maners, shall easily // hand.gif +<lb>corrupt the mynde with ill opinions, and false +<lb>iudgement in doctrine: first, to thinke ill of all trewe Religion, +<lb>and at last to thinke nothyng of God hym selfe, one speciall +<lb>pointe that is to be learned in <i>Italie</i>, and <i>Italian</i> // hand.gif +<lb>bookes. And that which is most to be lamented, +<lb>and therfore more nedefull to be looked to, there be moe of +<lb>these vngratious bookes set out in Printe within these fewe +<lb>monethes, than haue bene sene in England many score yeare +<lb>before. And bicause our English men made <i>Italians</i>, can not +<lb>hurt, but certaine persons, and in certaine places, therfore these +<lb><i>Italian</i> bookes are made English, to bryng mischief enough +<lb> +<lb> +<lb>232 <i>The first booke teachyng</i> +<lb> +<lb>openly and boldly, to all states great and meane, yong and old, +<lb>euery where. +<lb> And thus yow see, how will intised to wantonnes, doth +<lb>easelie allure the mynde to false opinions: and how corrupt +<lb>maners in liuinge, breede false iudgement in doctrine: how sinne +<lb>and fleshlines, bring forth sectes and heresies: And therefore +<lb>suffer not vaine bookes to breede vanitie in mens willes, if yow +<lb>would haue Goddes trothe take roote in mens myndes. +<lb> That Italian, that first inuented the Italian Prouerbe +<lb>against our Englishe men Italianated, ment no more their +<lb>The Ita- // vanitie in liuing, than their lewd opinion in +<lb>lian pro- // Religion. For, in calling them Deuiles, he carieth +<lb>uerbe ex- // them cleane from God: and yet he carieth them +<lb>pounded. // no farder, than they willinglie go themselues, +<lb>that is, where they may freely say their mindes, to the open +<lb>contempte of God and all godlines, both in liuing and doctrine. +<lb> And how? I will expresse how, not by a Fable of <i>Homere</i>, +<lb>nor by the Philosophie of <i>Plato</i>, but by a plaine troth of +<lb>Goddes word, sensiblie vttered by <i>Dauid</i> thus. Thies men, +<lb><i>abhominabiles facti in studijs suis</i>, thinke verily, and singe +<lb>gladlie the verse before, <i>Dixit insipiens in Corde suo, non est</i> +<lb><i>Psa.</i> 14. // <i>Deus:</i> that is to say, they geuing themselues vp to +<lb>vanitie, shakinge of the motions of Grace, driuing +<lb>from them the feare of God, and running headlong into all +<lb>sinne, first, lustelie contemne God, than scornefullie mocke his +<lb>worde, and also spitefullie hate and hurte all well willers +<lb>thereof. Than they haue in more reuerence, the triumphes of +<lb>Petrarche: than the Genesis of Moses: They make more +<lb>accounte of <i>Tullies</i> offices, than <i>S. Paules</i> epistles: of a tale in +<lb><i>Bocace</i>, than a storie of the Bible. Than they counte as +<lb>Fables, the holie misteries of Christian Religion. They make +<lb>Christ and his Gospell, onelie serue Ciuill pollicie: Than +<lb>neyther Religion cummeth amisse to them: In tyme they be +<lb>Promoters of both openlie: in place againe mockers of both +<lb>priuilie, as I wrote once in a rude ryme. +<lb> +<lb> <i>Now new, now olde, now both, now neither, +<lb> To serue the worldes course, they care not with whether.</i> +<lb> +<lb> For where they dare, in cumpanie where they like, they +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 233 +<lb> +<lb>boldlie laughe to scorne both protestant and Papist. They +<lb>care for no scripture: They make no counte of generall +<lb>councels: they contemne the consent of the Chirch: They passe +<lb>for no Doctores: They mocke the Pope: They raile on <i>Luther</i>: +<lb>They allow neyther side: They like none, but onelie +<lb>themselues: The marke they shote at, the ende they looke for, +<lb>the heauen they desire, is onelie, their owne present pleasure, +<lb>and priuate proffit: whereby, they plainlie declare, of whose +<lb>schole, of what Religion they be: that is, Epicures in liuing, +<lb>and atheoi in doctrine: this last worde, is no more vnknowne +<lb>now to plaine English men, than the Person was vnknown +<lb>somtyme in England, vntill som Englishe man tooke peines, to +<lb>fetch that deuelish opinion out of Italie. Thies men, thus +<lb>Italianated abroad, can not abide our Godlie // The Ita- +<lb>Italian Chirch at home: they be not of that // lian Chirche +<lb>Parish, they be not of that felowshyp: they like // in London. +<lb>not y<sup>t</sup> preacher: they heare not his sermons: Excepte som- +<lb>tymes for companie, they cum thither, to heare the Italian tonge +<lb>naturally spoken, not to hear Gods doctrine trewly preached. +<lb> And yet, thies men, in matters of Diuinitie, openlie pretend +<lb>a great knowledge, and haue priuatelie to them selues, a verie +<lb>compendious vnderstanding of all, which neuertheles they will +<lb>vtter when and where they liste: And that is this: All the +<lb>misteries of <i>Moses</i>, the whole lawe and Cerimonies, the +<lb>Psalmes and Prophetes, Christ and his Gospell, GOD and the +<lb>Deuill, Heauen and Hell, Faith, Conscience, Sinne, Death, and +<lb>all they shortlie wrap vp, they quickly expounde with this one +<lb>halfe verse of <i>Horace</i>. +<lb> <i>Credat Iudæus Appella.</i> +<lb> Yet though in Italie they may freely be of no Religion, as +<lb>they are in Englande in verie deede to, neuerthelesse returning +<lb>home into England they must countenance the profession of +<lb>the one or the other, howsoeuer inwardlie, they laugh to +<lb>scorne both. And though, for their priuate matters they can +<lb>follow, fawne, and flatter noble Personages, contrarie to them +<lb>in all respectes, yet commonlie they allie them- // Papistrie +<lb>selues with the worst Papistes, to whom they be // and impie- +<lb>wedded, and do well agree togither in three // tie agree in +<lb>proper opinions: In open contempte of Goddes // three opini- +<lb>worde: in a secret securitie of sinne: and in // ons. +<lb> +<lb> +<lb>234 <i>The first booke teachyng</i> +<lb> +<lb>a bloodie desire to haue all taken away, by sword or burning, +<lb><i>Pigius.</i> // that be not of their faction. They that do +<lb>read, with indifferent iudgement, <i>Pygius</i> and +<lb><i>Machiaue-</i> // <i>Machiauel,/i>, two indifferent Patriarches of thies +<lb><i>lus.</i> // two Religions, do know full well that I say trewe. +<lb> Ye see, what manners and doctrine, our Englishe men fetch +<lb>out of Italie: For finding no other there, they can bring no +<lb>Wise and // other hither. And therefore, manie godlie and +<lb>honest tra- // excellent learned Englishe men, not manie yeares +<lb>uelers. // ago, did make a better choice, whan open crueltie +<lb>draue them out of this contrie, to place themselues there, where +<lb><i>Germanie.</i> // Christes doctrine, the feare of God, punishment +<lb>of sinne, and discipline of honestie, were had in +<lb>speciall regarde. +<lb> I was once in Italie my selfe: but I thanke God, my +<lb><i>Venice.</i> // abode there, was but ix. dayes: And yet I sawe +<lb>in that litle tyme, in one Citie, more libertie to +<lb>sinne, than euer I hard tell of in our noble Citie of London in +<lb><i>London.</i> // ix. yeare. I sawe, it was there, as free to sinne, +<lb>not onelie without all punishment, but also +<lb>without any mans marking, as it is free in the Citie of London, +<lb>to chose, without all blame, whether a man lust to weare Shoo +<lb>or pantocle. And good cause why: For being vnlike in troth +<lb>of Religion, they must nedes be vnlike in honestie of liuing. +<lb>Seruice of // For blessed be Christ, in our Citie of London, +<lb>God in // commonlie the commandementes of God, be more +<lb>England. // diligentlie taught, and the seruice of God more +<lb>reuerentlie vsed, and that daylie in many priuate mens houses, +<lb>Seruice of // than they be in Italie once a weeke in their +<lb>God in I- // common Chirches: where, masking Ceremonies, +<lb>talie. // to delite the eye, and vaine soundes, to please +<lb>the eare, do quite thrust out of the Chirches, all seruice of +<lb>The Lord // God in spirit and troth. Yea, the Lord Maior +<lb>Maior of // of London, being but a Ciuill officer, is com- +<lb>London. // monlie for his tyme, more diligent, in punishing +<lb>sinne, the bent enemie against God and good order, than all +<lb>The In- // the bloodie Inquisitors in Italie be in seauen yeare. +<lb>quisitors in // For, their care and charge is, not to punish +<lb>Italie. // sinne, not to amend manners, not to purge +<lb>doctrine, but onelie to watch and ouersee that Christes trewe +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 235 +<lb> +<lb>Religion set no sure footing, where the Pope hath any +<lb>Iurisdiction. I learned, when I was at <i>Venice</i>, that there it is +<lb>counted good pollicie, when there be foure or fiue // An ungod- +<lb>brethren of one familie, one, onelie to marie: & // lie pollicie. +<lb>all the rest, to waulter, with as litle shame, in +<lb>open lecherie, as Swyne do here in the common myre. Yea, +<lb>there be as fayre houses of Religion, as great prouision, as +<lb>diligent officers, to kepe vp this misorder, as Bridewell is, and +<lb>all the Masters there, to kepe downe misorder. And therefore, +<lb>if the Pope himselfe, do not onelie graunt pardons to furder +<lb>thies wicked purposes abrode in Italie, but also (although this +<lb>present Pope, in the beginning, made som shewe of misliking +<lb>thereof) assigne both meede and merite to the maintenance of +<lb>stewes and brothelhouses at home in Rome, than let wise men +<lb>thinke Italie a safe place for holsom doctrine, and godlie +<lb>manners, and a fitte schole for yong ientlemen of England to +<lb>be brought vp in. +<lb> Our Italians bring home with them other faultes from +<lb>Italie, though not so great as this of Religion, yet a great deale +<lb>greater, than many good men can well beare. For commonlie +<lb>they cum home, common contemners of mariage // Contempt +<lb>and readie persuaders of all other to the same: // of mariage. +<lb>not because they loue virginitie, but, being free in Italie, to go +<lb>whither so euer lust will cary them, they do not like, that lawe +<lb>and honestie should be soch a barre to their like libertie at +<lb>home in England. And yet they be, the greatest makers of +<lb>loue, the daylie daliers, with such pleasant wordes, with such +<lb>smilyng and secret countenances, with such signes, tokens, +<lb>wagers, purposed to be lost, before they were purposed to be +<lb>made, with bargaines of wearing colours, floures, and herbes, +<lb>to breede occasion of ofter meeting of him and her, and bolder +<lb>talking of this and that &c. And although I haue seene some, +<lb>innocent of all ill, and stayde in all honestie, that haue vsed +<lb>these thinges without all harme, without all suspicion of harme, +<lb>yet these knackes were brought first into England by them, +<lb>that learned them before in <i>Italie</i> in <i>Circes</i> Court: and how +<lb>Courtlie curtesses so euer they be counted now, yet, if the +<lb>meaning and maners of some that do vse them, were somewhat +<lb> +<lb> +<lb>236 <i>The first booke teachyng</i> +<lb> +<lb>amended, it were no great hurt, neither to them selues, nor to +<lb>others. +<lb> An other propertie of this our English <i>Italians</i> is, to be +<lb>meruelous singular in all their matters: Singular in knowledge, +<lb>ignorant of nothyng: So singular in wisedome (in their owne +<lb>opinion) as scarse they counte the best Counsellor the Prince +<lb>hath, comparable to them: Common discoursers of all +<lb>matters: busie searchers of most secret affaires: open flatterers +<lb>of great men: priuie mislikers of good men: Faire speakers, +<lb>with smiling countenances, and much curtessie openlie to all +<lb>men. Ready bakbiters, sore nippers, and spitefull reporters +<lb>priuilie of good men. And beyng brought vp in <i>Italie</i>, in some +<lb>free Citie, as all Cities be there: where a man may freelie +<lb>discourse against what he will, against whom he lust: against +<lb>any Prince, agaynst any gouernement, yea against God him +<lb>selfe, and his whole Religion: where he must be, either +<lb><i>Guelphe</i> or <i>Gibiline</i>, either <i>French</i> or <i>Spanish</i>: and alwayes +<lb>compelled to be of some partie, of some faction, he shall neuer +<lb>be compelled to be of any Religion: And if he medle not ouer +<lb>much with Christes true Religion, he shall haue free libertie to +<lb>embrace all Religions, and becum, if he lust at once, without +<lb>any let or punishment, Iewish, Turkish, Papish, and Deuillish. +<lb> A yong Ientleman, thus bred vp in this goodly schole, to +<lb>learne the next and readie way to sinne, to haue a busie head, +<lb>a factious hart, a talkatiue tonge, fed with discoursing of +<lb>factions: led to contemne God and his Religion, shall cum +<lb>home into England, but verie ill taught, either to be an honest +<lb>man him self, a quiet subiect to his Prince, or willyng to serue +<lb>God, vnder the obedience of trewe doctrine, or within the +<lb>order of honest liuing. +<lb> I know, none will be offended with this my generall +<lb>writing, but onelie such, as finde them selues giltie priuatelie +<lb>therin: who shall haue good leaue to be offended with me, +<lb>vntill they begin to amende them selues. I touch not them +<lb>that be good: and I say to litle of them that be nought. And +<lb>so, though not enough for their deseruing, yet sufficientlie for +<lb>this time, and more els when, if occasion so require. +<lb> And thus farre haue I wandred from my first purpose of +<lb>teaching a child, yet not altogether out of the way, bicause +<lb> +<lb> +<lb><i>the brynging vp of youth.</i> 237 +<lb> +<lb>this whole taulke hath tended to the onelie aduauncement of +<lb>trothe in Religion, and honestie of liuing: and hath bene wholie +<lb>within the compasse of learning and good maners, the speciall +<lb>pointes belonging in the right bringyng vp of youth. +<lb> But to my matter, as I began, plainlie and simplie +<lb>with my yong Scholer, so will I not leaue him, +<lb>God willing, vntill I haue brought him a per- +<lb>fite Scholer out of the Schole, and placed +<lb>him in the Vniuersitie, to becum a fitte +<lb>student, for Logicke and Rhetoricke: +<lb>and so after to Phisicke, Law, or +<lb>Diuinitie, as aptnes of na- +<lb>ture, aduise of frendes, and +<lb>Gods disposition shall +<lb>lead him. +<lb> +<lb><i>The ende of the first booke.</i> +<lb> +<lb> +<lb> +<lb> +<lb><i>The second booke.</i> +<lb> +<lb>AFter that your scholer, as I sayd before, shall cum in +<lb>deede, first, to a readie perfitnes in translating, than, to a +<lb>ripe and skilfull choice in markyng out hys sixe pointes, as, +<lb> {1. <i>Proprium.</i> +<lb> {2. <i>Translatum.</i> +<lb> {3. <i>Synonymum.</i> +<lb> {4. <i>Contrarium.</i> +<lb> {5. <i>Diuersum.</i> +<lb> {6. <i>Phrases.</i> +<lb> Than take this order with him: Read dayly vnto him, +<lb><i>Cicero.</i> // some booke of <i>Tullie</i>, as the third booke of +<lb><i>de Senectute</i>, Epistles chosen out by <i>Sturmius, de Amicitia</i>, +<lb>or that excellent Epistle conteinyng almost the +<lb>whole first book <i>ad Q. fra</i>: some Comedie of +<lb><i>Terentius.</i> // <i>Terence</i> or <i>Plautus</i>: but in <i>Plautus</i>, skilfull +choice +<lb><i>Plautus.</i> // must be vsed by the master, to traine his Scholler +<lb>to a iudgement, in cutting out perfitelie ouer old and vnproper +<lb><i>Iul. Cæsar.</i> // wordes: <i>Cæs. Commentaries</i> are to be read with +<lb>all curiositie, in specially without all exception to +<lb>be made, either by frende or foe, is seene, the vnspotted +<lb>proprietie of the Latin tong, euen whan it was, as the <i>Grecians</i> +<lb>say, in akme, that is, at the hiest pitch of all perfitenesse: or +<lb><i>T. Liuius.</i> // some Orations of <i>T. Liuius</i>, such as be both longest +<lb>and plainest. +<lb> These bookes, I would haue him read now, a good deale at +<lb>euery lecture: for he shall not now vse dalie translation, but +<lb>onely construe againe, and parse, where ye suspect, is any nede: +<lb>yet, let him not omitte in these bookes, his former exercise, in +<lb> +<lb> +<lb><i>The ready way to the Latin tong.</i> 239 +<lb> +<lb>marking diligently, and writyng orderlie out his six pointes. +<lb>And for translating, vse you your selfe, euery second or thyrd +<lb>day, to chose out, some Epistle <i>ad Atticum</i>, some notable +<lb>common place out of his Orations, or some other part of +<lb><i>Tullie</i>, by your discretion, which your scholer may not know +<lb>where to finde: and translate it you your selfe, into plaine +<lb>naturall English, and than giue it him to translate into Latin +<lb>againe: allowyng him good space and tyme to do it, both with +<lb>diligent heede, and good aduisement. Here his witte shalbe +<lb>new set on worke: his iudgement, for right choice, trewlie +<lb>tried: his memorie, for sure reteyning, better exercised, than +<lb>by learning, any thing without the booke: & here, how much +<lb>he hath proffited, shall plainly appeare. Whan he bringeth it +<lb>translated vnto you, bring you forth the place of <i>Tullie</i>: lay +<lb>them together: compare the one with the other: commend his +<lb>good choice, & right placing of wordes: Shew his faultes iently, +<lb>but blame them not ouer sharply: for, of such missings, ientlie +<lb>admonished of, proceedeth glad & good heed taking: of good +<lb>heed taking, springeth chiefly knowledge, which after, groweth +<lb>to perfitnesse, if this order, be diligentlie vsed by the scholer & +<lb>iently handled by the master: for here, shall all the hard +<lb>pointes of Grammer, both easely and surelie be learned vp: +<lb>which, scholers in common scholes, by making of Latines, be +<lb>groping at, with care & feare, & yet in many yeares, they +<lb>scarse can reach vnto them. I remember, whan I was yong, +<lb>in the North, they went to the Grammer schole, litle children: +<lb>they came from thence great lubbers: alwayes learning, and +<lb>litle profiting: learning without booke, euery thing, vnder- +<lb>standyng within the booke, litle or nothing: Their whole +<lb>knowledge, by learning without the booke, was tied onely to +<lb>their tong & lips, and neuer ascended vp to the braine & head, +<lb>and therfore was sone spitte out of the mouth againe: They +<lb>were, as men, alwayes goyng, but euer out of the way: and +<lb>why? For their whole labor, or rather great toyle without +<lb>order, was euen vaine idlenesse without proffit. In deed, +<lb>they tooke great paynes about learning: but employed small +<lb>labour in learning: Whan by this way prescribed in this +<lb>booke, being streight, plaine, & easie, the scholer is alwayes +<lb>laboring with pleasure, and euer going right on forward with +<lb>proffit: always laboring I say, for, or he haue construed +<lb> +<lb> +<lb>240 <i>The second booke teachyng</i> +<lb> +<lb>parced, twise translated ouer by good aduisement, marked out +<lb>his six pointes by skilfull iudgement, he shall haue necessarie +<lb>occasion, to read ouer euery lecture, a dosen tymes, at the +<lb>least. Which, bicause he shall do alwayes in order, he shall do +<lb>it alwayes with pleasure: And pleasure allureth loue: loue hath +<lb>lust to labor: labor alwayes obteineth his purpose, as most +<lb>Rhet. 2 // trewly, both <i>Aristotle</i> in his Rhetoricke & <i>Oedipus</i> +<lb>In Oedip. Tyr. // in <i>Sophocles</i> do teach, saying, pan gar ekponou- +<lb>Epist. lib. 7. // menon aliske. <i>et. cet.</i> & this oft reading, is the +<lb>verie right folowing, of that good Counsell, which +<lb><i>Plinie</i> doth geue to his frende <i>Fuscus</i>, saying, <i>Multum, non +<lb>multa</i>. But to my purpose againe: +<lb> Whan, by this diligent and spedie reading ouer, those +<lb>forenamed good bokes of <i>Tullie, Terence, Cæsar</i>, and <i>Liuie</i>, and +<lb>by this second kinde of translating out of your English, tyme +<lb>shall breed skill, and vse shall bring perfection, than ye may +<lb>trie, if you will, your scholer, with the third kinde of translation: +<lb>although the two first wayes, by myne opinion, be, not onelie +<lb>sufficent of them selues, but also surer, both for the Masters +<lb>teaching, and scholers learnyng, than this third way is: Which +<lb>is thus. Write you in English, some letter, as it were from +<lb>him to his father, or to some other frende, naturallie, according +<lb>to the disposition of the child, or some tale, or fable, or plaine +<lb>narration, according as <i>Aphthonius</i> beginneth his exercises of +<lb>learning, and let him translate it into Latin againe, abiding in +<lb>soch place, where no other scholer may prompe him. But yet, +<lb>vse you your selfe soch discretion for choice therein, as the +<lb>matter may be within the compas, both for wordes and +<lb>sentences, of his former learning and reading. And now +<lb>take heede, lest your scholer do not better in some point, than +<lb>you your selfe, except ye haue bene diligentlie exercised in these +<lb>kindes of translating before: +<lb> I had once a profe hereof, tried by good experience, by +<lb>a deare frende of myne, whan I came first from Cambrige, to +<lb>serue the Queenes Maiestie, than Ladie <i>Elizabeth</i>, lying at +<lb>worthie Syr <i>Ant. Denys</i> in Cheston. <i>Iohn Whitneye</i>, a yong +<lb>ientleman, was my bedfeloe, who willyng by good nature and +<lb>prouoked by mine aduise, began to learne the Latin tong, after +<lb>the order declared in this booke. We began after Christmas: +<lb>I read vnto him <i>Tullie de Amicitia</i>, which he did euerie day +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 241 +<lb> +<lb>twise translate, out of Latin into English, and out of English +<lb>into Latin agayne. About S. Laurence tyde after, to proue +<lb>how he proffited, I did chose out <i>Torquatus</i> taulke <i>de Amicitia</i>, +<lb>in the later end of the first booke <i>de finib.</i> bicause that place +<lb>was, the same in matter, like in wordes and phrases, nigh to +<lb>the forme and facion of sentences, as he had learned before in +<lb><i>de Amicitia</i>. I did translate it my selfe into plaine English, +<lb>and gaue it him to turne into Latin: Which he did, so choislie, +<lb>so orderlie, so without any great misse in the hardest pointes of +<lb>Grammer, that some, in seuen yeare in Grammer Scholes, yea, +<lb>& some in the Vniuersities to, can not do halfe so well. This +<lb>worthie yong Ientleman, to my greatest grief, to the great +<lb>lamentation of that whole house, and speciallie to that most +<lb>noble Ladie, now Queene <i>Elizabeth</i> her selfe, departed within +<lb>few dayes, out of this world. +<lb> And if in any cause, a man may without offence of God +<lb>speake somewhat vngodlie, surely, it was some grief vnto me, +<lb>to see him hie so hastlie to God, as he did. A Court, full of +<lb>soch yong Ientlemen, were rather a Paradise than a Court vpon +<lb>earth. And though I had neuer Poeticall head, to make any +<lb>verse, in any tong, yet either loue, or sorrow, or both, did wring +<lb>out of me than, certaine carefull thoughtes of my good will +<lb>towardes him, which in my murning for him, fell forth, more +<lb>by chance, than either by skill or vse, into this kinde of +<lb>misorderlie meter. +<lb> +<lb><i>Myne owne Iohn Whitney, now farewell, now death doth parte vs +<lb> twaine, +<lb>No death, but partyng for a while, whom life shall ioyne agayne. +<lb>Therfore my hart cease sighes and sobbes, cease sorowes seede to sow, +<lb>Wherof no gaine, but greater grief, and hurtfull care may grow. +<lb>Yet, whan I thinke vpon soch giftes of grace as God him lent, +<lb>My losse, his gaine, I must a while, with ioyfull teares lament. +<lb>Yong yeares to yelde soch frute in Court, where seede of vice is sowne, +<lb>Is sometime read, in some place seene, amongst vs seldom knowne. +<lb>His life he ledde, Christes lore to learne, with will to worke the +<lb> same: +<lb>He read to know, and knew to liue, and liued to praise his name. +<lb>So fast to frende, so foe to few, so good to euery weight, +<lb>I may well wishe, but scarcelie hope, agayne to haue in sight.</i> +<lb> +<lb> +<lb>242 <i>The second booke teachyng</i> +<lb> +<lb><i>The greater ioye his life to me, his death the greater payne: +<lb>His life in Christ so surelie set, doth glad my hearte agayne: +<lb>His life so good, his death better, do mingle mirth with care, +<lb>My spirit with ioye, my flesh with grief, so deare a frend to spare. +<lb>Thus God the good, while they be good, doth take, and leaues vs ill, +<lb>That we should mend our sinfull life, in life to tary still. +<lb>Thus, we well left, be better rest, in heauen to take his place, +<lb>That by like life, and death, at last, we may obteine like grace. +<lb>Myne owne Iohn Whiteney agayne fairewell, a while thus parte in +<lb> twaine, +<lb>Whom payne doth part in earth, in heauen great ioye shall ioyne +<lb> agayne.</i> +<lb> +<lb> In this place, or I procede farder, I will now declare, by +<lb>whose authoritie I am led, and by what reason I am moued, to +<lb>thinke, that this way of duble translation out of one tong into +<lb>an other, in either onelie, or at least chiefly, to be exercised, +<lb>speciallie of youth, for the ready and sure obteining of any +<lb>tong. +<lb> There be six wayes appointed by the best learned men, for +<lb>the learning of tonges, and encreace of eloquence, as +<lb> +<lb> {1. <i>Translatio linguarum.</i> +<lb> {2. <i>Paraphrasis.</i> +<lb> {3. <i>Metaphrasis.</i> +<lb> {4. <i>Epitome.</i> +<lb> {5. <i>Imitatio.</i> +<lb> {6. <i>Declamatio.</i> +<lb> +<lb> All theis be vsed, and commended, but in order, and for +<lb>respectes: as person, habilitie, place, and tyme shall require. +<lb>The fiue last, be fitter, for the Master, than the scholer: for +<lb>men, than for children: for the vniuersities, rather than for +<lb>Grammer scholes: yet neuerthelesse, which is, fittest in mine +<lb>opinion, for our schole, and which is, either wholie to be +<lb>refused, or partlie to be vsed for our purpose, I will, by good +<lb>authoritie, and some reason, I trust perticularlie of euerie +<lb>one, and largelie enough of them all, declare orderlie vnto you. +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 243 +<lb> +<lb>¶ <i>Translatio Linguarum.</i> +<lb> +<lb> Translation, is easie in the beginning for the scholer, and +<lb>bringeth also moch learning and great iudgement to the +<lb>Master. It is most common, and most commendable of all +<lb>other exercises for youth: most common, for all your con- +<lb>structions in Grammer scholes, be nothing els but translations: +<lb>but because they be not double translations, as I do require, +<lb>they bring forth but simple and single commoditie, and bicause +<lb>also they lacke the daily vse of writing, which is the onely +<lb>thing that breedeth deepe roote, buth in y<sup>e</sup> witte, for good +<lb>vnderstanding, and in y<sup>e</sup> memorie, for sure keeping of all that +<lb>is learned. Most commendable also, & that by y<sup>e</sup> iudgement of +<lb>all authors, which intreate of theis exercises. +<lb><i>Tullie</i> in the person of <i>L. Crassus</i>, whom he // 1. de Or. +<lb>maketh his example of eloquence and trewe iudgement in +<lb>learning, doth, not onely praise specially, and chose this way of +<lb>translation for a yong man, but doth also discommend and +<lb>refuse his owne former wont, in exercising <i>Paraphrasin & +<lb>Metaphrasin. Paraphrasis</i> is, to take some eloquent Oration, +<lb>or some notable common place in Latin, and expresse it with +<lb>other wordes: <i>Metaphrasis</i> is, to take some notable place out of +<lb>a good Poete, and turn the same sens into meter, or into other +<lb>wordes in Prose. <i>Crassus</i>, or rather <i>Tullie</i>, doth mislike both +<lb>these wayes, bicause the Author, either Orator or Poete, had +<lb>chosen out before, the fittest wordes and aptest composition for +<lb>that matter, and so he, in seeking other, was driuen to vse the +<lb>worse. +<lb> <i>Quintilian</i> also preferreth translation before all other +<lb>exercises: yet hauing a lust, to dissent, from // Quint. x. +<lb><i>Tullie</i> (as he doth in very many places, if a man +<lb>read his Rhetoricke ouer aduisedlie, and that rather of an +<lb>enuious minde, than of any iust cause) doth greatlie commend +<lb><i>Paraphrasis</i>, crossing spitefullie <i>Tullies</i> iudgement in refusing +<lb>the same: and so do <i>Ramus</i> and <i>Talæus</i> euen at this day in +<lb><i>France</i> to. But such singularitie, in dissenting from the best +<lb>mens iudgementes, in liking onelie their owne opinions, is +<lb>moch misliked of all them, that ioyne with learning, discretion, +<lb>and wisedome. For he, that can neither like <i>Aristotle</i> in +<lb>Logicke and Philosophie, nor <i>Tullie</i> in Rhetoricke and +<lb> +<lb> +<lb>244 <i>The second booke teachyng</i> +<lb> +<lb>Eloquence, will, from these steppes, likelie enough presume, by +<lb>like pride, to mount hier, to the misliking of greater matters: +<lb>that is either in Religion, to haue a dissentious head, or in the +<lb>common wealth, to haue a factious hart: as I knew one +<lb>a student in Cambrige, who, for a singularitie, began first to +<lb>dissent, in the scholes, from <i>Aristotle</i>, and sone after became +<lb>a peruerse <i>Arrian</i>, against Christ and all true Religion: and +<lb>studied diligentlie <i>Origene, Basileus</i>, and <i>S. Hierome</i>, onelie to +<lb>gleane out of their workes, the pernicious heresies of <i>Celsus, +<lb>Eunomius</i>, and <i>Heluidius</i>, whereby the Church of Christ, was so +<lb>poysoned withall. +<lb> But to leaue these hye pointes of diuinitie, surelie, in this +<lb>quiet and harmeles controuersie, for the liking, or misliking of +<lb><i>Paraphrasis</i> for a yong scholer, euen as far, as <i>Tullie</i> goeth +<lb>beyond <i>Quintilian, Ramus</i>, and <i>Talæus</i>, in perfite Eloquence, +<lb>* Plinius // euen so moch, by myne opinion, cum they +<lb>Secundus. // behinde <i>Tullie</i>, for trew iudgement in teaching +<lb>Plinius de- // the same. +<lb>dit Quin- // * <i>Plinius Secundus</i>, a wise Senator, of great +<lb>tiliano // experience, excellentlie learned him selfe, a liberall +<lb>præceptori // Patrone of learned men, and the purest writer, in +<lb>suo, in ma- // myne opinion, of all his age, I except not +<lb>trimonium // <i>Suetonius</i>, his two scholemasters <i>Quintilian</i> and +<lb>filiæ, 50000 // <i>Tacitus</i>, nor yet his most excellent learned Vncle, the Elder +<lb>numum. // <i>Plinius</i>, doth expresse in an Epistle to his frende +<lb>Epist. lib. 7, // <i>Fuscus</i>, many good wayes for order in studie: +<lb>Epist. 9. // but he beginneth with translation, and preferreth +<lb>it to all the rest: and bicause his wordes be notable, I will +<lb>recite them. +<lb> +<lb>Vtile in primis, vt multi præcipiunt, ex Græco in Latinum, & ex +<lb> Latino vertere in Græcum: Quo genere exercitationis, proprietas +<lb> splendorque verborum, apta structura sententiarum, figurarum +<lb> copia & explicandi vis colligitur. Præterea, imitatione optimorum, +<lb> facultas similia inueniendi paratur: & quæ legentem, fefellissent, +<lb> transferentem fugere non possunt. Intelligentia ex hoc, & iudicium +<lb> acquiritur.</i> +<lb> +<lb> Ye perceiue, how <i>Plinie</i> teacheth, that by this exercise of +<lb>double translating, is learned, easely, sensiblie, by litle and litle, +<lb>not onelie all the hard congruities of Grammer, the choice of +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 245 +<lb> +<lb>aptest wordes, the right framing of wordes and sentences, +<lb>cumlines of figures and formes, fitte for euerie matter, and +<lb>proper for euerie tong, but that which is greater also, in marking +<lb>dayly, and folowing diligentlie thus, the steppes of the best +<lb>Autors, like inuention of Argumentes, like order in disposition, +<lb>like vtterance in Elocution, is easelie gathered vp: whereby +<lb>your scholer shall be brought not onelie to like eloquence, but +<lb>also, to all trewe vnderstanding and right iudgement, both for +<lb>writing and speaking. And where <i>Dionys. Halicarnassæus</i> hath +<lb>written two excellent bookes, the one, <i>de delectu optimorum +<lb>verborum</i>, the which, I feare, is lost, the other, of the right +<lb>framing of wordes and sentences, which doth remaine yet in +<lb>Greeke, to the great proffet of all them, that trewlie studie for +<lb>eloquence, yet this waie of double translating, shall bring the +<lb>whole proffet of both these bookes to a diligent scholer, and that +<lb>easelie and pleasantlie, both for fitte choice of wordes, and apt +<lb>composition of sentences. And by theis authorities and reasons +<lb>am I moued to thinke, this waie of double translating, either +<lb>onelie or chieflie, to be fittest, for the spedy and perfit atteyning +<lb>of any tong. And for spedy atteyning, I durst venture a good +<lb>wager, if a scholer, in whom is aptnes, loue, diligence, & +<lb>constancie, would but translate, after this sorte, one litle booke +<lb>in <i>Tullie</i>, as <i>de senectute</i>, with two Epistles, the first <i>ad Q. fra:</i> +<lb>the other <i>ad lentulum</i>, the last saue one, in the first booke, that +<lb>scholer, I say, should cum to a better knowledge in the Latin +<lb>tong, than the most part do, that spend foure or fiue yeares, in +<lb>tossing all the rules of Grammer in common scholes. In deede +<lb>this one booke with these two Epistles, is not sufficient to +<lb>affourde all Latin wordes (which is not necessarie for a yong +<lb>scholer to know) but it is able to furnishe him fully, for all +<lb>pointes of Grammer, with the right placing ordering, & vse of +<lb>wordes in all kinde of matter. And why not? for it is read, +<lb>that <i>Dion. Prussæus</i>, that wise Philosopher, & excellent orator of +<lb>all his tyme, did cum to the great learning & vtterance that was +<lb>in him, by reading and folowing onelie two bookes, <i>Phædon +<lb>Platonis</i>, and <i>Demosthenes</i> most notable oration peri parapres- +<lb>beias. And a better, and nerer example herein, may be, our +<lb>most noble Queene <i>Elizabeth</i>, who neuer toke yet, Greeke nor +<lb>Latin Grammer in her hand, after the first declining of a +<lb>nowne and a verbe, but onely by this double translating of +<lb> +<lb> +<lb>246 <i>The second booke teachyng</i> +<lb> +<lb><i>Demosthenes</i> and <i>Isocrates</i> dailie without missing euerie forenone, +<lb>and likewise som part of Tullie euery afternone, for the space +<lb>of a yeare or two, hath atteyned to soch a perfite vnderstanding +<lb>in both the tonges, and to soch a readie vtterance of the latin, +<lb>and that wyth soch a iudgement, as they be fewe in nomber in +<lb>both the vniuersities, or els where in England, that be, in both +<lb>tonges, comparable with her Maiestie. And to conclude in +<lb>a short rowme, the commodities of double translation, surelie +<lb>the mynde by dailie marking, first, the cause and matter: than, +<lb>the wordes and phrases: next, the order and composition: after +<lb>the reason and argumentes: than the formes and figures of both +<lb>the tonges: lastelie, the measure and compas of euerie sentence, +<lb>must nedes, by litle and litle drawe vnto it the like shape of +<lb>eloquence, as the author doth vse, which is red. +<lb> And thus much for double translation. +<lb> +<lb> +<lb><i>Paraphrasis.</i> +<lb> +<lb> <i>Paraphrasis</i>, the second point, is not onelie to expresse at +<lb>Lib. x. // large with moe wordes, but to striue and contend +<lb>(as <i>Quintilian</i> saith) to translate the best latin +<lb>authors, into other latin wordes, as many or thereaboutes. +<lb> This waie of exercise was vsed first by <i>C. Crabo</i>, and taken +<lb>vp for a while, by <i>L. Crassus</i>, but sone after, vpon dewe profe +<lb>thereof, reiected iustlie by <i>Crassus</i> and <i>Cicero</i>: yet allowed and +<lb>made sterling agayne by <i>M. Quintilian:</i> neuerthelesse, shortlie +<lb>after, by better assaye, disalowed of his owne scholer <i>Plinius +<lb>Secundus</i>, who termeth it rightlie thus <i>Audax contentio</i>. It is +<lb>a bold comparison in deede, to thinke to say better, than that is +<lb>best. Soch turning of the best into worse, is much like the +<lb>turning of good wine, out of a faire sweete flagon of siluer, into +<lb>a foule mustie bottell of ledder: or, to turne pure gold and +<lb>siluer, into foule brasse and copper. +<lb> Such kinde of <i>Paraphrasis</i>, in turning, chopping, and +<lb>changing, the best to worse, either in the mynte or scholes, +<lb>(though <i>M. Brokke</i> and <i>Quintilian</i> both say the contrary) is +<lb>moch misliked of the best and wisest men. I can better allow +<lb>an other kinde of <i>Paraphrasis</i>, to turne rude and barbarus, into +<lb>proper and eloquent: which neuerthelesse is an exercise, not +<lb>fitte for a scholer, but for a perfite master, who in plentie hath +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 247 +<lb> +<lb>good choise, in copie hath right iudgement, and grounded skill, +<lb>as did appeare to be in <i>Sebastian Castalio</i>, in translating <i>Kemppes</i> +<lb>booke <i>de Imitando Christo</i>. +<lb> But to folow <i>Quintilianus</i> aduise for <i>Paraphrasis</i>, were euen +<lb>to take paine, to seeke the worse and fowler way, whan the +<lb>plaine and fairer is occupied before your eyes. +<lb> The olde and best authors that euer wrote, were content +<lb>if occasion required to speake twise of one matter, not to change +<lb>the wordes, but rhetos, that is, worde for worde to expresse it +<lb>againe. For they thought, that a matter, well expressed with +<lb>fitte wordes and apt composition, was not to be altered, but +<lb>liking it well their selues, they thought it would also be well +<lb>allowed of others. +<lb> A scholemaster (soch one as I require) knoweth that I say +<lb>trewe. +<lb> He readeth in <i>Homer</i>, almost in euerie booke, and speciallie +<lb>in <i>Secundo et nono Iliados</i>, not onelie som verses, // <i>Homerus.</i> +<lb>but whole leaues, not to be altered with new, // {2. +<lb>but to be vttered with the old selfe same wordes. // {IL. { +<lb> He knoweth, that <i>Xenophon</i>, writing twise of // {9. +<lb><i>Agesilaus</i>, once in his life, againe in the historie // <i>Xenophon.</i> +<lb>of the Greekes, in one matter, kepeth alwayes the selfe same +<lb>wordes. He doth the like, speaking of <i>Socrates</i>, both in the +<lb>beginning of his Apologie and in the last ende of apomnemoneu- +<lb>maton. +<lb> <i>Demosthenes</i> also in 4. <i>Philippica</i> doth borow his owne +<lb>wordes vttered before in his oration <i>de Chersoneso</i>. +<lb>He doth the like, and that more at large, in his // <i>Demost-</i> +<lb>orations, against <i>Androtion</i> and <i>Timocrates</i>. // <i>henes.</i> +<lb> In latin also, <i>Cicero</i> in som places, and <i>Virgil</i> in mo, do +<lb>repeate one matter, with the selfe same wordes. // <i>Cicero.</i> +<lb>Thies excellent authors, did thus, not for lacke // <i>Virgilius.</i> +<lb>of wordes, but by iudgement and skill: whatso- +<lb>euer, other, more curious, and lesse skilfull, do thinke, write, +<lb>and do. +<lb> <i>Paraphrasis</i> neuerthelesse hath good place in learning, but +<lb>not, by myne opinion, for any scholer, but is onelie to be left +<lb>to a perfite Master, eyther to expound openlie a good author +<lb>withall, or to compare priuatelie, for his owne exercise, how +<lb>some notable place of an excellent author, may be vttered with +<lb> +<lb> +<lb>248 <i>The second booke teachyng</i> +<lb> +<lb>other fitte wordes: But if ye alter also, the composition, forme, +<lb>and order than that is not <i>Paraphrasis</i>, but <i>Imitatio</i>, as I will +<lb>fullie declare in fitter place. +<lb> The scholer shall winne nothing by <i>Paraphrasis</i>, but onelie, +<lb>if we may beleue <i>Tullie</i>, to choose worse wordes, to place them +<lb>out of order, to feare ouermoch the iudgement of the master, to +<lb>mislike ouermuch the hardnes of learning, and by vse, to gather +<lb>vp faultes, which hardlie will be left of againe. +<lb> The master in teaching it, shall rather encrease hys owne +<lb>labor, than his scholers proffet: for when the scholer shall bring +<lb>vnto his master a peece of <i>Tullie</i> or <i>Cæsar</i> turned into other +<lb>latin, then must the master cum to <i>Quintilians</i> goodlie lesson <i>de +<lb>Emendatione</i>, which, (as he saith) is the most profitable part of +<lb>teaching, but not in myne opinion, and namelie for youthe in +<lb>Grammer scholes. For the master nowe taketh double paynes: +<lb>first, to marke what is amisse: againe, to inuent what may be +<lb>sayd better. And here perchance, a verie good master may +<lb>easelie both deceiue himselfe, and lead his scholer into error. +<lb> It requireth greater learning, and deeper iudgement, than is +<lb>to be hoped for at any scholemasters hand: that is, to be able +<lb>alwaies learnedlie and perfitelie +<lb> +<lb> {<i>Mutare quod ineptum est:</i> +<lb> {<i>Transmutare quod peruersum est:</i> +<lb> {<i>Replere quod deest;</i> +<lb> {<i>Detrahere quod obest:</i> +<lb> {<i>Expungere quod inane est.</i> +<lb> +<lb> And that, which requireth more skill, and deaper conside- +<lb>racion +<lb> +<lb> {<i>Premere tumentia:</i> +<lb> {<i>Extollere humilia:</i> +<lb> {<i>Astringere luxuriantia:</i> +<lb> {<i>Componere dissoluta.</i> +<lb> +<lb> The master may here onelie stumble, and perchance faull in +<lb>teaching, to the marring and mayning of the Scholer in learning, +<lb>whan it is a matter, of moch readyng, of great learning, and +<lb>tried iudgement, to make trewe difference betwixt +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 249 +<lb> +<lb> {<i>Sublime, et Tumidum:</i> +<lb> {<i>Grande, et immodicum:</i> +<lb> {<i>Decorum, et ineptum:</i> +<lb> {<i>Perfectum, et nimium.</i> +<lb> +<lb> Some men of our time, counted perfite Maisters of eloquence, +<lb>in their owne opinion the best, in other mens iudgements very +<lb>good, as <i>Omphalius</i> euerie where, <i>Sadoletus</i> in many places, yea +<lb>also my frende <i>Osorius</i>, namelie in his Epistle to the Queene & +<lb>in his whole booke <i>de Iusticia</i>, haue so ouer reached them selues, +<lb>in making trew difference in the poyntes afore rehearsed, as +<lb>though they had bene brought vp in some schole in <i>Asia</i>, to +<lb>learne to decline rather then in <i>Athens</i> with <i>Plato, Aristotle</i>, and +<lb><i>Demosthenes</i>, (from whence <i>Tullie</i> fetched his eloquence) to +<lb>vnderstand, what in euerie matter, to be spoken or written on, +<lb>is, in verie deede, <i>Nimium, Satis, Parum</i>, that is for to say, to +<lb>all considerations, <i>Decorum</i>, which, as it is the hardest point, in +<lb>all learning, so is it the fairest and onelie marke, that scholers, in +<lb>all their studie, must alwayes shote at, if they purpose an other +<lb>day to be, either sounde in Religion, or wise and discrete in any +<lb>vocation of the common wealth. +<lb> Agayne, in the lowest degree, it is no low point of learnyng +<lb>and iudgement for a Scholemaster, to make trewe difference +<lb>betwixt +<lb> +<lb> {<i>Humile & depressum:</i> +<lb> {<i>Lene & remissum:</i> +<lb> {<i>Siccum & aridum:</i> +<lb> {<i>Exile & macrum:</i> +<lb> {<i>Inaffectatum & neglectum.</i> +<lb> +<lb> In these poyntes, some, louing <i>Melancthon</i> well, as he was +<lb>well worthie, but yet not considering well nor wiselie, how he +<lb>of nature, and all his life and studie by iudgement was wholly +<lb>spent in <i>genere Disciplinabili</i>, that is, in teaching, reading, and +<lb>expounding plainlie and aptlie schole matters, and therfore +<lb>imployed thereunto a fitte, sensible, and caulme kinde of +<lb>speaking and writing, some I say, with very well louyng, +<lb>but not with verie well weying <i>Melancthones</i> doinges, +<lb>do frame them selues a style, cold, leane, and weake, +<lb>though the matter be neuer so warme & earnest, not moch +<lb>vnlike vnto one, that had a pleasure, in a roughe, raynie, winter +<lb> +<lb> +<lb>250 <i>The second booke teachyng</i> +<lb> +<lb>day, to clothe him selfe with nothing els, but a demie, bukram +<lb>cassok, plaine without plites, and single with out lyning: which +<lb>will neither beare of winde nor wether, nor yet kepe out the +<lb>sunne, in any hote day. +<lb> Some suppose, and that by good reason, that <i>Melancthon</i> +<lb>Paraphra- // him selfe came to this low kinde of writing, by +<lb>sis in vse of // vsing ouer moch <i>Paraphrasis</i> in reading: For +<lb>teaching, // studying therebie to make euerie thing streight +<lb>hath hurt // and easie, in smothing and playning all things to +<lb><i>Melanch-</i> // much, neuer leaueth, whiles the sence it selfe be +<lb><i>tons</i> stile in // left, both lowse and lasie. And some of those +<lb>writing. // <i>Paraphrasis of Melancthon</i> be set out in Printe, as, +<lb><i>Pro Archia Poeta, & Marco Marcello:</i> But a scholer, by myne +<lb>opinion, is better occupied in playing or sleping, than in +<lb>spendyng time, not onelie vainlie but also harmefullie, in soch +<lb>a kinde of exercise. +<lb> If a Master woulde haue a perfite example to folow, how, +<lb>in <i>Genere sublimi</i>, to auoide <i>Nimium</i>, or in <i>Mediocri</i>, to atteyne +<lb><i>Satis</i>, or in <i>Humili</i>, to exchew <i>Parum</i>, let him read diligently +<lb><i>Cicero.</i> // for the first, <i>Secundam Philippicam</i>, for the meane, +<lb><i>De Natura Deorum</i>, and for the lowest, <i>Partitiones</i>. +<lb>Or, if in an other tong, ye looke for like example, in like +<lb><i>Demost-</i> // perfection, for all those three degrees, read <i>Pro</i> +<lb><i>henes.</i> // <i>Ctesiphonte, Ad Leptinem, & Contra Olympiodorum</i>, +<lb>and, what witte, Arte, and diligence is hable to +<lb>affourde, ye shall plainely see. +<lb> For our tyme, the odde man to performe all three perfitlie, +<lb>whatsoeuer he doth, and to know the way to do them skilfullie, +<lb><i>Ioan. Stur.</i> // what so euer he list, is, in my poore opinion, +<lb><i>Ioannes Sturmius</i>. +<lb> He also councelleth all scholers to beware of <i>Paraphrasis</i>, +<lb>except it be, from worse to better, from rude and barbarous, to +<lb>proper and pure latin, and yet no man to exercise that neyther, +<lb>except soch one, as is alreadie furnished with plentie of learning, +<lb>and grounded with stedfast iudgement before. +<lb> All theis faultes, that thus manie wise men do finde with +<lb>the exercise of <i>Paraphrasis</i>, in turning the best latin, into other, +<lb>as good as they can, that is, ye may be sure, into a great deale +<lb>worse, than it was, both in right choice for proprietie, and trewe +<lb>placing, for good order is committed also commonlie in all +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 251 +<lb> +<lb>common scholes, by the scholemasters, in tossing and trobling +<lb>yong wittes (as I sayd in the beginning) with that boocherlie +<lb>feare in making of Latins. +<lb> Therefore, in place, of Latines for yong scholers, and of +<lb><i>Paraphrasis</i> for the masters, I wold haue double translation +<lb>specially vsed. For, in double translating a perfite peece of +<lb><i>Tullie</i> or <i>Cæsar</i>, neyther the scholer in learning, nor y<sup>e</sup> +Master +<lb>in teaching can erre. A true tochstone, a sure metwand lieth +<lb>before both their eyes. For, all right congruitie: proprietie of +<lb>wordes: order in sentences: the right imitation, to inuent good +<lb>matter, to dispose it in good order, to confirme it with good +<lb>reason, to expresse any purpose fitlie and orderlie, is learned +<lb>thus, both easelie & perfitlie: Yea, to misse somtyme in this +<lb>kinde of translation, bringeth more proffet, than to hit right, +<lb>either in <i>Paraphrasi</i> or making of Latins. For though ye say +<lb>well, in a latin making, or in a <i>Paraphrasis</i>, yet you being but +<lb>in doute, and vncertayne whether ye saie well or no, ye gather +<lb>and lay vp in memorie, no sure frute of learning thereby: But +<lb>if ye fault in translation, ye ar easelie taught, how perfitlie to +<lb>amende it, and so well warned, how after to exchew, all soch +<lb>faultes againe. +<lb> <i>Paraphrasis</i> therefore, by myne opinion, is not meete for +<lb>Grammer scholes: nor yet verie fitte for yong men in the +<lb>vniuersitie, vntill studie and tyme, haue bred in them, perfite +<lb>learning, and stedfast iudgement. +<lb> There is a kinde of <i>Paraphrasis</i>, which may be vsed, without +<lb>all hurt, to moch proffet: but it serueth onely the Greke and +<lb>not the latin, nor no other tong, as to alter <i>linguam Ionicam aut +<lb>Doricam</i> into <i>meram Atticam</i>: A notable example there is left +<lb>vnto vs by a notable learned man <i>Diony</i>: <i>Halicarn</i>: who, in his +<lb>booke, peri syntaxeos, doth translate the goodlie storie of +<lb><i>Candaules</i> and <i>Gyges</i> in 1. <i>Herodoti</i>, out of <i>Ionica lingua</i>, +into +<lb><i>Atticam</i>. Read the place, and ye shall take, both pleasure and +<lb>proffet, in conference of it. A man, that is exercised in reading, +<lb><i>Thucydides, Xenophon, Plato</i>, and <i>Demosthenes</i>, in vsing to turne, +<lb>like places of <i>Herodotus</i>, after like sorte, shold shortlie cum to +<lb>soch a knowledge, in vnderstanding, speaking, and writing the +<lb>Greeke tong, as fewe or none hath yet atteyned in England. +<lb>The like exercise out of <i>Dorica lingua</i> may be also vsed, if a +<lb>man take that litle booke of <i>Plato, Timæus Locrus, de Animo et</i> +<lb> +<lb> +<lb>252 <i>The second booke teachyng</i> +<lb> +<lb><i>natura</i>, which is written <i>Dorice</i>, and turne it into soch Greeke, +<lb>as <i>Plato</i> vseth in other workes. The booke, is but two leaues: +<lb>and the labor wold be, but two weekes: but surelie the proffet, +<lb>for easie vnderstanding, and trewe writing the Greeke tonge, +<lb>wold conteruaile wyth the toile, that som men taketh, in +<lb>otherwise coldlie reading that tonge, two yeares. +<lb> And yet, for the latin tonge, and for the exercise of <i>Para- +<lb>phrasis</i>, in those places of latin, that can not be bettered, if some +<lb>yong man, excellent of witte, corragious in will, lustie of nature, +<lb>and desirous to contend euen with the best latin, to better it, if +<lb>he can, surelie I commend his forwardnesse, and for his better +<lb>instruction therein, I will set before him, as notable an example +<lb>of <i>Paraphrasis</i>, as is in Record of learning. <i>Cicero</i> him selfe, +<lb>doth contend, in two sondrie places, to expresse one matter, +<lb>with diuerse wordes: and that is <i>Paraphrasis</i>, saith <i>Quintillian</i>. +<lb>The matter I suppose is taken out of <i>Panætius</i>: and therefore +<lb>being translated out of Greeke at diuers times, is vttered for his +<lb>purpose, with diuers wordes and formes: which kinde of exercise, +<lb>for perfite learned men, is verie profitable. +<lb> +<lb> +<lb> 2. De Finib. +<lb> +<lb> a. <i>Homo enim Rationem habet à natura menti datam quæ, & +<lb>causas rerum et consecutiones videt, & similitudines, transfert, & +<lb>disiuncta coniungit, & cum præsentibus futura copulat, omnemque +<lb>complectitur vitæ consequentis statum.</i> b. <i>Eademque ratio facit +<lb>hominem hominum appetentem, cumque his, natura, & sermone in vsu +<lb>congruentem: vt profectus à caritate domesticorum ac suorum, currat +<lb>longius, & se implicet, primò Ciuium, deinde omnium mortalium +<lb>societati: vtque non sibi soli se natum meminerit, sed patriæ, sed suis, +<lb>vt exigua pars ipsi relinquatur.</i> c. <i>Et quoniam eadem natura +<lb>cupiditatem ingenuit homini veri inueniendi, quod facillimè apparet, +<lb>cum vacui curis, etiam quid in cœlo fiat, scire auemus, &c.</i> +<lb> +<lb> +<lb> 1. Officiorum. +<lb> +<lb> a. <i>Homo autem, qui rationis est particeps, per quam conse- +<lb>quentia cernit, & causas rerum videt, earumque progressus, et quasi +<lb>antecessiones non ignorat, similitudines, comparat, rebusque præsentibus +<lb>adiungit, atque annectit futuras, facile totius vitæ cursum videt, ad</i> +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 253 +<lb> +<lb><i>eamque degendam præparat res necessarias.</i> b. <i>Eademque natura vi +<lb>rationis hominem conciliat homini, & ad Orationis, & ad vitæ +<lb>societatem: ingeneratque imprimis præcipuum quendam amorem in +<lb>eos, qui procreati sunt, impellitque vt hominum cœtus & celebrari +<lb>inter se, & sibi obediri velit, ob easque causas studeat parare ea, +<lb>quæ suppeditent ad cultum & ad victum, nec sibi soli, sed coniugi, +<lb>liberis, cæterisque quos charos habeat, tuerique debeat.</i> c. <i>Quæ cura +<lb>exsuscitat etiam animos, & maiores ad rem gerendam facit: impri- +<lb>misque hominis est propria veri inquisitio atque inuestigatio: ita cum +<lb>sumus necessarijs negocijs curisque vacui, tum auemus aliquid videre, +<lb>audire, addiscere, cognitionemque rerum mirabilium. &c.</i> +<lb> +<lb> The conference of these two places, conteinyng so excellent +<lb>a peece of learning, as this is, expressed by so worthy a witte, +<lb>as <i>Tullies</i> was, must needes bring great pleasure and proffit to +<lb>him, that maketh trew counte, of learning and honestie. But +<lb>if we had the <i>Greke</i> Author, the first Patterne of all, and therby +<lb>to see, how <i>Tullies</i> witte did worke at diuerse tymes, how, out +<lb>of one excellent Image, might be framed two other, one in face +<lb>and fauor, but somwhat differing in forme, figure, and color, +<lb>surelie, such a peece of workemanship compared with the +<lb>Paterne it selfe, would better please the ease of honest, wise, +<lb>and learned myndes, than two of the fairest Venusses, that euer +<lb>Apelles made. +<lb> And thus moch, for all kinde of <i>Paraphrasis</i>, fitte or vnfit, +<lb>for Scholers or other, as I am led to thinke, not onelie, by mine +<lb>owne experience, but chiefly by the authoritie & iudgement of +<lb>those, whom I my selfe would gladliest folow, and do counsell +<lb>all myne to do the same: not contendyng with any other, that +<lb>will otherwise either thinke or do. +<lb> +<lb> +<lb> <i>Metaphrasis.</i> +<lb> +<lb> This kinde of exercise is all one with <i>Paraphrasis</i>, saue it is +<lb>out of verse, either into prose, or into some other kinde of +<lb>meter: or els, out of prose into verse, which was // <i>Plato</i> in +<lb><i>Socrates</i> exercise and pastime ( as <i>Plato</i> reporteth) // Phædone. +<lb>when he was in prison, to translate <i>Æsopes Fabules</i> +<lb>into verse. <i>Quintilian</i> doth greatlie praise also this exercise: +<lb>but bicause <i>Tullie</i> doth disalow it in yong men, by myne +<lb>opinion, it were not well to vse it in Grammer Scholes, euen +<lb> +<lb> +<lb>254 <i>The second booke teachyng</i> +<lb> +<lb>for the selfe same causes, that be recited against <i>Paraphrasis</i>. +<lb>And therfore, for the vse, or misuse of it, the same is to be +<lb>thought, that is spoken of <i>Paraphrasis</i> before. This was +<lb><i>Sulpitius</i> exercise: and he gathering vp therby, a Poeticall kinde +<lb>of talke, is iustlie named of <i>Cicero, grandis et Tragicus Orator:</i> +<lb>which I think is spoken, not for his praise, but for other mens +<lb>warning, to exchew the like faulte. Yet neuertheles, if our +<lb>Scholemaster for his owne instruction, is desirous, to see a +<lb>perfite example hereof, I will recite one, which I thinke, no +<lb>man is so bold, will say, that he can amend it: & that is +<lb><i>Hom.</i> 1. <i>Il.</i> // <i>Chrises</i> the Priestes Oration to the <i>Grekes</i>, in +the +<lb><i>Pla.</i> 3. <i>Rep.</i> // beginnyng of <i>Homers Ilias</i>, turned excellentlie +<lb>into prose by <i>Socrates</i> him selfe, and that aduised- +<lb>lie and purposelie for other to folow: and therfore he calleth +<lb>this exercise, in the same place, mimesis, that is, <i>Imitatio</i>, which +<lb>is most trew: but, in this booke, for teachyng sake, I will name +<lb>it <i>Metaphrasis</i>, reteinyng the word, that all teachers, in this +<lb>case, do vse. +<lb> +<lb> +<lb> Homerus. I. Iliad. +<lb> +<lb> o gar elthe thoas epi neas Achaion, +<lb> lysomenos te thygatra, pheron t apereisi apoina, +<lb> stemmat echon en chersin ekebolou Apollonos, +<lb> chryseo ana skeptro kai elisseto pantas Achaious, +<lb> Atreida de malista duo, kosmetore laon. +<lb> Atreidai te, kai alloi euknemides Achaioi, +<lb> ymin men theoi doien, Olympia domat echontes, +<lb> ekpersai Priamoio polin eu d oikad ikesthai +<lb> paida d emoi lysai te philen, ta t apoina dechesthai, +<lb> azomenoi Dios uion ekebolon Apollona. +<lb> enth alloi men pantes epeuphemesan Achaioi +<lb> aideisthai th ierea, kai aglaa dechthai apoina +<lb> all ouk Atreide Agamemnoni endane thymo, +<lb> alla kakos aphiei, krateron d epi mython etellen. +<lb> me se, geron, koilesin ego para neusi kicheio, +<lb> e nyn dethynont, e ysteron autis ionta, +<lb> me ny toi ou chraisme skeptron, kai stemma theoio +<lb> ten d ego ou lyso, prin min kai geras epeisin, +<lb> emetero eni oiko, en Argei telothi patres +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 255 +<lb> +<lb> iston epoichomenen, kai emon lechos antioosan. +<lb> all ithi, me m erethize saoteros os ke neeai. +<lb> os ephat eddeisen d o geron, kai epeitheto mytho +<lb> be d akeon para thina polyphloisboio thalasses, +<lb> polla d epeit apaneuthe kion erath o geraios +<lb> Apolloni anakti, ton eukomos teke Leto. +<lb> klythi meu, argyrotox, os Chrysen amphibebekas, +<lb> killan te zatheen, Tenedoio te iphi anasseis, +<lb> smintheu, ei pote toi Charient epi neon erepsa, +<lb> e ei de pote toi kata piona meri ekea +<lb> tauron, ed aigon, tode moi kreenon eeldor +<lb> tiseian Danaoi ema dakrua soisi belessin. +<lb> +<lb> +<lb> Socrates in 3. <i>de Rep.</i> saith thus, +<lb> +<lb> Phraso gar aneu metrou, +<lb> ou gar eimi poietikos. +<lb> +<lb>elthen o Chryses tes te thygatros lytra pheron, kai iketes +<lb>ton Achaion, malista de ton basileon: kai eucheto, ekeinois +<lb>men tous theous dounai elontas ten Troian, autous de sothenai, +<lb>ten de thygatera oi auto lysai, dexamenous apoina, kai ton +<lb>theon aidesthentas. Toiauta de eipontos autou, oi men alloi +<lb>esebonto kai synenoun, o de Agamemnon egriainen, entel- +<lb>lomenos nyn te apienai, kai authis me elthein, me auto to te +<lb>skeptron, kai ta tou theou stemmata ouk eparkesoi. prin +<lb>de lythenai autou thygatera, en Argei ephe gerasein meta ou. +<lb>apienai de ekeleue, kai me erethizein, ina sos oikade elthoi. +<lb>o de presbytes akousas edeise te kai apeei sige, apocho- +<lb>resas d ek tou stratopedou polla to Apolloni eucheto, +<lb>tas te eponymias tou theou anakalon kai ypomimneskon kai +<lb>apaiton, ei ti popote e en naon oikodomesesin, e en ieron +<lb>thysiais kecharismenon doresaito. on de charin kateucheto +<lb>tisai tous Achaious ta a dakrua tois ekeinon belesin. +<lb> +<lb> To compare <i>Homer</i> and <i>Plato</i> together, two wonders of +<lb>nature and arte for witte and eloquence, is most pleasant and +<lb>profitable, for a man of ripe iudgement. <i>Platos</i> turning of +<lb><i>Homer</i> in this place, doth not ride a loft in Poeticall termes, +<lb>but goeth low and soft on foote, as prose and <i>Pedestris oratio</i> +<lb>should do. If <i>Sulpitius</i> had had <i>Platos</i> consideration, in right +<lb> +<lb> +<lb>256 <i>The second booke teachyng</i> +<lb> +<lb>vsing this exercise, he had not deserued the name of <i>Tragicus +<lb>Orator</i>, who should rather haue studied to expresse <i>vim Demos- +<lb>thenis</i>, than <i>furorem Poætæ</i>, how good so euer he was, whom he +<lb>did folow. +<lb> And therfore would I haue our Scholemaster wey well +<lb>together <i>Homer</i> and <i>Plato</i>, and marke diligentlie these foure +<lb>pointes, what is kept: what is added: what is left out: what +<lb>is changed, either, in choise of wordes, or forme of sentences: +<lb>which foure pointes, be the right tooles, to handle like a worke- +<lb>man, this kinde of worke: as our Scholer shall better vnder- +<lb>stand, when he hath bene a good while in the Vniuersitie: +<lb>to which tyme and place, I chiefly remitte this kinde of exercise. +<lb> And bicause I euer thought examples to be the best kinde +<lb>of teaching, I will recite a golden sentence out of that Poete, +<lb>which is next vnto <i>Homer</i>, not onelie in tyme, but also in +<lb>worthines: which hath bene a paterne for many worthie +<lb>wittes to follow, by this kind of <i>Metaphrasis</i>, but I will content +<lb>my selfe, with foure workemen, two in <i>Greke</i>, and two in <i>Latin</i>, +<lb>soch, as in both the tonges, wiser & worthier, can not be looked +<lb>for. Surelie, no stone set in gold by most cunning workemen, +<lb>is in deed, if right counte be made, more worthie the looking +<lb>on, than this golden sentence, diuerslie wrought vpon, by soch +<lb>foure excellent Masters. +<lb> +<lb> +<lb> <i>Hesiodus</i>. 2. +<lb> +<lb> 1. outos men panariotos, os auto panta noese, +<lb> phrassamenos ta k epeita kai es telos esin ameino: +<lb> 2. esthlos d au kakeinos, os eu eiponti pithetai, +<lb> 3. os de ke met autos noee, met allou akouon +<lb> en thymo balletai, o d aut achreios aner. +<lb> +<lb> +<lb> ¶ Thus rudelie turned into +<lb> base English. +<lb> +<lb> 1. <i>That man in wisedome passeth all, +<lb> to know the best who hath a head:</i> +<lb> 2. <i>And meetlie wise eeke counted shall, +<lb> who yeildes him selfe to wise mens read:</i> +<lb> 3. <i>Who hath no witte, nor none will heare, +<lb> amongest all fooles the bell may beare.</i> +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 257 +<lb> +<lb> <i>Sophocles in Antigone.</i> +<lb> +<lb> 1. Phem egoge presbeuein poly, +<lb> Phynai ton andra pant epiotemes pleon: +<lb> 2. Ei d oun (philei gar touto me taute repein), +<lb> Kai ton legonton eu kalon to manthanein. +<lb> +<lb> Marke the wisedome of <i>Sophocles</i>, in leauyng out the last +<lb>sentence, because it was not cumlie for the sonne to vse it to +<lb>his father. +<lb> +<lb> +<lb> ¶ <i>D. Basileus in his Exhortation to youth.</i> +<lb> +<lb> Memnesthe tou Esiodou, os phesi, ariston men einai +<lb>ton par eautou ta deonta xynoronta. 2. Esthlon de kakei- +<lb>non, ton tois, par eteron ypodeicheisin epomenon. 3. ton +<lb>de pros oudeteron epitedeion achreion einai pros apanta. +<lb> +<lb> +<lb> ¶ M. Cic. Pro A. Cluentio. +<lb> +<lb>1. <i>Sapientissimum esse dicunt eum, cui, quod opus sit, ipsi veniat in +<lb> mentem:</i> 2. <i>Proxime accedere illum, qui alterius bene inuentis +<lb> obtemperet.</i> 3. </i>In stulticia contra est: minus enim stultus est +<lb> is, cui nihil in mentem venit, quam ille, qui, quod stultè alteri venit +<lb> in mentem comprobat.</i> +<lb> +<lb> <i>Cicero</i> doth not plainlie expresse the last sentence, but doth +<lb>inuent it fitlie for his purpose, to taunt the folie and simplicitie +<lb>in his aduersarie <i>Actius</i>, not weying wiselie, the sutle doynges +<lb>of <i>Chrysogonus</i> and <i>Staienus</i>. +<lb> +<lb> +<lb> ¶ Tit. Liuius in Orat. Minutij. Lib. 22. +<lb> +<lb>1. <i>Sæpe ego audiui milites; eum primum esse virum, qui ipse +<lb> consulat, quid in rem sit:</i> 2. <i>Secundum eum, qui bene monenti +<lb> obediat:</i> 3. <i>Qui, nec ipse consulere, nec alteri parere scit, eum +<lb> extremi esse ingenij.</i> +<lb> +<lb> Now, which of all these foure, <i>Sophocles, S. Basil, Cicero</i>, or +<lb><i>Liuie</i>, hath expressed <i>Hesiodus</i> best, the iudgement is as hard, as +<lb>the workemanship of euerie one is most excellent in deede. An +<lb>other example out of the <i>Latin</i> tong also I will recite, for the +<lb>worthines of the workeman therof, and that is <i>Horace</i>, who hath +<lb> +<lb> +<lb>258 <i>The second book teachyng</i> +<lb> +<lb>so turned the begynning of <i>Terence Eunuchus</i>, as doth worke in +<lb>me, a pleasant admiration, as oft so euer, as I compare those +<lb>two places togither. And though euerie Master, and euerie +<lb>good Scholer to, do know the places, both in <i>Terence</i> and +<lb><i>Horace</i>, yet I will set them heare, in one place togither, that +<lb>with more pleasure, they may be compared together. +<lb> +<lb> +<lb> ¶ Terentius in Eunucho. +<lb> +<lb> <i>Quid igitur faciam? non eam? ne nunc quidem cum accersor +<lb>ultrò? an potius ita me comparem, non perpeti meretricum con- +<lb>tumelias? exclusit: reuocat, redeam? non, si me obsecret.</i> PAR- +<lb>MENO a little after. <i>Here, quæ res in se neque consilium neque modum +<lb>habet vllum, eam consilio regere non potes. In Amore hæc omnia +<lb>insunt vitia, iniuriæ, suspiciones, inimicitiæ, induciæ, bellum, pax +<lb>rursum. Incerta hæc si tu postules ratione certa facere, nihilo plus +<lb>agas, quem si des operam, vt cum ratione insanias.</i> +<lb> +<lb> +<lb> ¶ Horatius, lib. Ser. 2. Saty. 3. +<lb> +<lb> <i>Nec nunc cum me vocet vltro, +<lb> Accedam? an potius mediter finire dolores? +<lb> Exclusit: reuocat, redeam? non si obsecret. Ecce +<lb> Seruus non Paulo sapientior: ô Here, quæ res +<lb> Nec modum habet, neque consilium, ratione modóque +<lb> Tractari non vult. In amore, hæc sunt mala, bellum, +<lb> Pax rursum: hæc si quis tempestatis propè ritu +<lb> Mobilia, et cæca fluitantia sorte, laboret +<lb> Reddere certa, sibi nihilò plus explicet, ac si +<lb> Insanire paret certa ratione, modòque.</i> +<lb> +<lb> This exercise may bring moch profite to ripe heads, and +<lb>stayd iudgementes: bicause, in traueling in it, the mynde must +<lb>nedes be verie attentiue, and busilie occupide, in turning and +<lb>tossing it selfe many wayes: and conferryng with great pleasure, +<lb>the varietie of worthie wittes and iudgementes togither: But +<lb>this harme may sone cum therby, and namelie to yong Scholers, +<lb>lesse, in seeking other wordes, and new forme of sentences, they +<lb>chance vpon the worse: for the which onelie cause, <i>Cicero</i> +<lb>thinketh this exercise not to be fit for yong men. +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 259 +<lb> +<lb> <i>Epitome.</i> +<lb> +<lb> This is a way of studie, belonging, rather to matter, than to +<lb>wordes: to memorie, than to vtterance: to those that be +<lb>learned alreadie, and hath small place at all amonges yong +<lb>scholers in Grammer scholes. It may proffet priuately some +<lb>learned men, but it hath hurt generallie learning it selfe, very +<lb>moch. For by it haue we lost whole <i>Trogus</i>, the best part of +<lb><i>T. Liuius</i>, the goodlie Dictionarie of <i>Pompeius festus</i>, a great +<lb>deale of the Ciuill lawe, and other many notable bookes, for the +<lb>which cause, I do the more mislike this exercise, both in old +<lb>and yong. +<lb> <i>Epitome</i>, is good priuatelie for himselfe that doth worke it, +<lb>but ill commonlie for all other that vse other mens labor therein: +<lb>a silie poore kinde of studie, not vnlike to the doing of those +<lb>poore folke, which neyther till, nor sowe, nor reape themselues, +<lb>but gleane by stelth, vpon other mens growndes. Soch, haue +<lb>emptie barnes, for deare yeares. +<lb> Grammer scholes haue fewe <i>Epitomes</i> to hurt them, except +<lb><i>Epitheta Textoris</i>, and such beggarlie gatheringes, as <i>Horman, +<lb>whittington</i>, and other like vulgares for making of latines: yea +<lb>I do wishe, that all rules for yong scholers, were shorter than +<lb>they be. For without doute, <i>Grammatica</i> it selfe, is sooner and +<lb>surer learned by examples of good authors, than by the naked +<lb>rewles of <i>Grammarians</i>. <i>Epitome</i> hurteth more, in the vni- +<lb>uersities and studie of Philosophie: but most of all, in diuinitie +<lb>it selfe. +<lb> In deede bookes of common places be verie necessarie, to +<lb>induce a man, into an orderlie generall knowledge, how to +<lb>referre orderlie all that he readeth, <i>ad certa rerum Capita</i>, and +<lb>not wander in studie. And to that end did <i>P. Lombardus</i> the +<lb>master of sentences and <i>Ph. Melancthon</i> in our daies, write two +<lb>notable bookes of common places. +<lb> But to dwell in <i>Epitomes</i> and bookes of common places, and +<lb>not to binde himselfe dailie by orderlie studie, to reade with all +<lb>diligence, principallie the holyest scripture and withall, the best +<lb>Doctors, and so to learne to make trewe difference betwixt, the +<lb>authoritie of the one, and the Counsell of the other, maketh so +<lb>many seeming, and sonburnt ministers as we haue, whose +<lb> +<lb> +<lb>260 <i>The second booke teachyng</i> +<lb> +<lb>learning is gotten in a sommer heat, and washed away, with +<lb>a Christmas snow againe: who neuerthelesse, are lesse to be +<lb>blamed, than those blind bussardes, who in late yeares, of +<lb>wilfull maliciousnes, would neyther learne themselues, nor +<lb>could teach others, any thing at all. +<lb> <i>Paraphrasis</i> hath done lesse hurt to learning, than <i>Epitome</i>: +<lb>for no <i>Paraphrasis</i>, though there be many, shall neuer take +<lb>away <i>Dauids</i> Psalter. <i>Erasmus Paraphrasis</i> being neuer so +<lb>good, shall neuer banishe the new Testament. And in an +<lb>other schole, the <i>Paraphrasis</i> of <i>Brocardus</i>, or <i>Sambucus</i>, shal +<lb>neuer take <i>Aristotles</i> Rhetoricke, nor <i>Horace de Arte Poetica</i>, out +<lb>of learned mens handes. +<lb> But, as concerning a schole <i>Epitome</i>, he that wold haue an +<lb>example of it, let him read <i>Lucian</i> peri kallous which is the +<lb>verie <i>Epitome</i> of <i>Isocrates</i> oration <i>de laudibus Helenæ</i>, +whereby +<lb>he may learne, at the least, this wise lesson, that a man ought +<lb>to beware, to be ouer bold, in altering an excellent mans +<lb>worke. +<lb> Neuertheles, some kinde of <i>Epitome</i> may be vsed, by men +<lb>of skilful iudgement, to the great proffet also of others. As if +<lb>a wise man would take <i>Halles</i> Cronicle, where moch good +<lb>matter is quite marde with Indenture Englishe, and first change, +<lb>strange and inkhorne tearmes into proper, and commonlie vsed +<lb>wordes: next, specially to wede out that, that is superfluous +<lb>and idle, not onelie where wordes be vainlie heaped one vpon +<lb>an other, but also where many sentences, of one meaning, be +<lb>clowted vp together as though <i>M. Hall</i> had bene, not writing +<lb>the storie of England, but varying a sentence in Hitching +<lb>schole: surelie a wise learned man, by this way of <i>Epitome</i>, in +<lb>cutting away wordes and sentences, and diminishing nothing at +<lb>all of the matter, shold leaue to mens vse, a storie, halfe as +<lb>moch as it was in quantitie, but twise as good as it was, both +<lb>for pleasure and also commoditie. +<lb> An other kinde of <i>Epitome</i> may be vsed likewise very well, +<lb>to moch proffet. Som man either by lustines of nature, or +<lb>brought by ill teaching, to a wrong iudgement, is ouer full of +<lb>words, sentences, & matter, & yet all his words be proper, apt +<lb>& well chosen: all his sentences be rownd and trimlie framed: +<lb>his whole matter grownded vpon good reason, & stuffed with +<lb>full arguments, for his intent & purpose. Yet when his talke +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 261 +<lb> +<lb>shalbe heard, or his writing be red, of soch one, as is, either of +<lb>my two dearest frendes, <i>M. Haddon</i> at home, or <i>Iohn Sturmius</i> +<lb>in Germanie, that <i>Nimium</i> in him, which fooles and vnlearned +<lb>will most commend, shall eyther of thies two, bite his lippe, or +<lb>shake his heade at it. +<lb> This fulnes as it is not to be misliked in a yong man, so in +<lb>farder aige, in greater skill, and weightier affaires, it is to be +<lb>temperated, or else discretion and iudgement shall seeme to be +<lb>wanting in him. But if his stile be still ouer rancke and lustie, +<lb>as some men being neuer so old and spent by yeares, will still +<lb>be full of youthfull conditions as was Syr <i>F. Bryan</i>, and euer- +<lb>more wold haue bene: soch a rancke and full writer, must vse, +<lb>if he will do wiselie the exercise of a verie good kinde of +<lb><i>Epitome</i>, and do, as certaine wise men do, that be ouer fat and +<lb>fleshie: who leauing their owne full and plentifull table, go to +<lb>soiorne abrode from home for a while, at the temperate diet of +<lb>some sober man: and so by litle and litle, cut away the +<lb>grosnesse that is in them. As for an example: If <i>Osorius</i> +<lb>would leaue of his lustines in striuing against <i>S. Austen</i>, and his +<lb>ouer rancke rayling against poore <i>Luther</i>, and the troth of Gods +<lb>doctrine, and giue his whole studie, not to write any thing of +<lb>his owne for a while, but to translate <i>Demosthenes</i>, with so straite, +<lb>fast, & temperate a style in latine, as he is in Greeke, he would +<lb>becume so perfit & pure a writer, I beleue, as hath bene fewe +<lb>or none sence <i>Ciceroes</i> dayes: And so, by doing himself and all +<lb>learned moch good, do others lesse harme, & Christes doctrine +<lb>lesse iniury, than he doth: & with all, wyn vnto himselfe many +<lb>worthy frends, who agreing with him gladly, in y<sup>e</sup> loue & +<lb>liking of excellent learning, are sorie to see so worthie a witte, +<lb>so rare eloquence, wholie spent and consumed, in striuing with +<lb>God and good men. +<lb> Emonges the rest, no man doth lament him more than +<lb>I, not onelie for the excellent learning that I see in him, but +<lb>also bicause there hath passed priuatelie betwixt him and me, +<lb>sure tokens of moch good will, and frendlie opinion, the one +<lb>toward the other. And surelie the distance betwixt London and +<lb>Lysbon, should not stoppe, any kinde of frendlie dewtie, that I +<lb>could, eyther shew to him, or do to his, if the greatest matter +<lb>of all did not in certeyne pointes, separate our myndes. +<lb> And yet for my parte, both toward him, and diuerse others +<lb> +<lb> +<lb>262 <i>The second booke teachyng</i> +<lb> +<lb>here at home, for like cause of excellent learning, great wisdome, +<lb>and gentle humanitie, which I haue seene in them, and felt at +<lb>their handes my selfe, where the matter of indifference is mere +<lb>conscience in a quiet minde inwardlie, and not contentious +<lb>malice with spitefull rayling openlie, I can be content to followe +<lb>this rewle, in misliking some one thing, not to hate for anie +<lb>thing els. +<lb> But as for all the bloodie beastes, as that fat Boore of the +<lb><i>Psal.</i> 80. // wood: or those brauling Bulles of Basan: or any +<lb>lurking <i>Dormus</i>, blinde, not by nature, but by +<lb>malice, & as may be gathered of their owne testimonie, giuen +<lb>ouer to blindnes, for giuing ouer God & his word; or soch as +<lb>be so lustie runnegates, as first, runne from God & his trew +<lb>doctrine, than, from their Lordes, Masters, & all dewtie, next, +<lb>from them selues & out of their wittes, lastly from their Prince, +<lb>contrey, & all dew allegeance, whether they ought rather to be +<lb>pitied of good men, for their miserie, or contemned of wise +<lb>men, for their malicious folie, let good and wise men deter- +<lb>mine. +<lb> And to returne to <i>Epitome</i> agayne, some will iudge moch +<lb>boldnes in me, thus to iudge of <i>Osorius</i> style: but wise men do +<lb>know, that meane lookers on, may trewelie say, for a well made +<lb>Picture: This face had bene more cumlie, if that hie redde in +<lb>the cheeke, were somwhat more pure sanguin than it is: and +<lb>yet the stander by, can not amend it himselfe by any way. +<lb> And this is not written to the dispraise but to the great +<lb>commendation of <i>Osorius</i>, because <i>Tullie</i> himselfe had the same +<lb>fulnes in him: and therefore went to <i>Rodes</i> to cut it away: and +<lb>saith himselfe, <i>recepi me domum prope mutatus, nam quasi referuerat +<lb>iam oratio</i>. Which was brought to passe I beleue, not onelie by +<lb>the teaching of <i>Molo Appollonius</i> but also by a good way of +<lb><i>Epitome</i>, in binding him selfe to translate <i>meros Atticos Oratores</i>, +<lb>and so to bring his style, from all lowse grosnesse, to soch firme +<lb>fastnes in latin, as is in <i>Demosthenes</i> in Greeke. And this to be +<lb>most trew, may easelie be gathered, not onelie of <i>L. Crassus</i> +<lb>talke in 1. <i>de Or.</i> but speciallie of <i>Ciceroes</i> owne deede in +<lb>translating <i>Demosthenes</i> and <i>Æschines</i> orations peri steph. to that +<lb>verie ende and purpose. +<lb> And although a man growndlie learned all readie, may take +<lb>moch proffet him selfe in vsing, by <i>Epitome</i>, to draw other mens +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 263 +<lb> +<lb>workes for his owne memorie sake, into shorter rowme, as +<lb><i>Conterus</i> hath done verie well the whole <i>Metamorphosis</i> of <i>Ouid</i>, +<lb>& <i>Dauid Cythræus</i> a great deale better, the ix. Muses of <i>Hero- +<lb>dotus</i>, and <i>Melanchthon</i> in myne opinion, far best of all, the whole +<lb>storie of Time, not onelie to his own vse, but to other mens +<lb>proffet and hys great prayse, yet, <i>Epitome</i> is most necessarie of +<lb>all in a mans owne writing, as we learne of that noble Poet +<lb><i>Virgill</i>, who, if <i>Donatus</i> say trewe, in writing that perfite worke +<lb>of the <i>Georgickes</i>, vsed dailie, when he had written 40. or 50. +<lb>verses, not to cease cutting, paring, and pollishing of them, till +<lb>he had brought them to the nomber of x. or xij. +<lb> And this exercise, is not more nedefullie done in a great +<lb>worke, than wiselie done, in your common dailie writing, either +<lb>of letter, or other thing else, that is to say, to peruse diligentlie, +<lb>and see and spie wiselie, what is alwaies more than nedeth: +<lb>For, twenty to one, offend more, in writing to moch, than to +<lb>litle: euen as twentie to one, fall into sicknesse, rather by ouer +<lb>moch fulnes, than by anie lacke or emptinesse. And therefore +<lb>is he alwaies the best English Physition, that best can geue +<lb>a purgation, that is, by way of <i>Epitome</i>, to cut all ouer much +<lb>away. And surelie mens bodies, be not more full of ill humors, +<lb>than commonlie mens myndes (if they be yong, lustie, proude, +<lb>like and loue them selues well, as most men do) be full of fansies, +<lb>opinions, errors, and faultes, not onelie in inward inuention, but +<lb>also in all their vtterance, either by pen or taulke. +<lb> And of all other men, euen those that haue y<sup>e</sup> inuentiuest +<lb>heades, for all purposes, and roundest tonges in all matters and +<lb>places (except they learne and vse this good lesson of <i>Epitome</i>) +<lb>commit commonlie greater faultes, than dull, staying silent men +<lb>do. For, quicke inuentors, and faire readie speakers, being +<lb>boldned with their present habilitie to say more, and perchance +<lb>better to, at the soden for that present, than any other can do, +<lb>vse lesse helpe of diligence and studie than they ought to do: +<lb>and so haue in them commonlie, lesse learning, and weaker +<lb>iudgement, for all deepe considerations, than some duller heades, +<lb>and slower tonges haue. +<lb> And therefore, readie speakers, generallie be not the best, +<lb>playnest, and wisest writers, nor yet the deepest iudgers in +<lb>weightie affaires, bicause they do not tarry to weye and iudge +<lb>all thinges, as they should: but hauing their heades ouer full of +<lb> +<lb> +<lb>264 <i>The second booke teachyng</i> +<lb> +<lb>matter, be like pennes ouer full of incke, which will soner +<lb>blotte, than make any faire letter at all. Tyme was, whan +<lb>I had experience of two Ambassadors in one place, the one of +<lb>a hote head to inuent, and of a hastie hand to write, the other, +<lb>colde and stayd in both: but what difference of their doinges +<lb>was made by wise men, is not vnknowne to some persons. The +<lb>Bishop of Winchester <i>Steph</i>: <i>Gardiner</i> had a quicke head, and +<lb>a readie tong, and yet was not the best writer in England. +<lb><i>Cicero</i> in <i>Brutus</i> doth wiselie note the same in <i>Serg: Galbo</i>, and +<lb><i>Q. Hortentius</i>, who were both, hote, lustie, and plaine speakers, +<lb>but colde, lowse, and rough writers: And <i>Tullie</i> telleth the +<lb>cause why, saying, whan they spake, their tong was naturally +<lb>caried with full tyde & wynde of their witte: whan they wrote +<lb>their head was solitarie, dull, and caulme, and so their style was +<lb>blonte, and their writing colde: <i>Quod vitium</i>, sayth <i>Cicero</i>, +<lb><i>peringeniosis hominibus neque satis doctis plerumque accidit</i>. +<lb> And therfore all quick inuentors, & readie faire speakers, +<lb>must be carefull, that, to their goodnes of nature, they adde +<lb>also in any wise, studie, labor, leasure, learning, and iudgement, +<lb>and than they shall in deede, passe all other, as I know some do, +<lb>in whome all those qualities are fullie planted, or else if they +<lb>giue ouer moch to their witte, and ouer litle to their labor and +<lb>learning, they will sonest ouer reach in taulke, and fardest cum +<lb>behinde in writing whatsoeuer they take in hand. The methode +<lb>of <i>Epitome</i> is most necessarie for soch kinde of men. And thus +<lb>much concerning the vse or misuse of all kinde of <i>Epitomes</i> in +<lb>matters of learning. +<lb> +<lb> +<lb> [dingbat omitted] <i>Imitatio.</i> +<lb> +<lb> <i>Imitation</i>, is a facultie to expresse liuelie and perfitelie that +<lb>example: which ye go about to folow. And of it selfe, it is +<lb>large and wide: for all the workes of nature, in a maner be +<lb>examples for arte to folow. +<lb> But to our purpose, all languages, both learned and mother +<lb>tonges, be gotten, and gotten onelie by <i>Imitation</i>. For as ye +<lb>vse to heare, so ye learne to speake: if ye heare no other, ye +<lb>speake not your selfe: and whome ye onelie heare, of them ye +<lb>onelie learne. +<lb> And therefore, if ye would speake as the best and wisest do, +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 265 +<lb> +<lb>ye must be conuersant, where the best and wisest are: but if +<lb>yow be borne or brought vp in a rude contrie, ye shall not chose +<lb>but speake rudelie: the rudest man of all knoweth this to be +<lb>trewe. +<lb> Yet neuerthelesse, the rudenes of common and mother +<lb>tonges, is no bar for wise speaking. For in the rudest contrie, +<lb>and most barbarous mother language, many be found can speake +<lb>verie wiselie: but in the Greeke and latin tong, the two onelie +<lb>learned tonges, which be kept, not in common taulke, but in +<lb>priuate bookes, we finde alwayes, wisdome and eloquence, good +<lb>matter and good vtterance, neuer or seldom a sonder. For all +<lb>soch Authors, as be fullest of good matter and right iudgement +<lb>in doctrine, be likewise alwayes, most proper in wordes, most +<lb>apte in sentence, most plaine and pure in vttering the same. +<lb> And contrariwise, in those two tonges, all writers, either in +<lb>Religion, or any sect of Philosophie, who so euer be founde +<lb>fonde in iudgement of matter, be commonlie found as rude in +<lb>vttering their mynde. For Stoickes, Anabaptistes, and Friers: +<lb>with Epicures, Libertines and Monkes, being most like in +<lb>learning and life, are no fonder and pernicious in their opinions, +<lb>than they be rude and barbarous in their writinges. They be +<lb>not wise, therefore that say, what care I for a mans wordes and +<lb>vtterance, if his matter and reasons be good. Soch men, say +<lb>so, not so moch of ignorance, as eyther of some singular pride +<lb>in themselues, or some speciall malice or other, or for some +<lb>priuate & perciall matter, either in Religion or other kinde of +<lb>learning. For good and choice meates, be no more requisite +<lb>for helthie bodies, than proper and apte wordes be for good +<lb>matters, and also plaine and sensible vtterance for the best and +<lb>depest reasons: in which two pointes standeth perfite eloquence, +<lb>one of the fairest and rarest giftes that God doth geue to man. +<lb> Ye know not, what hurt ye do to learning, that care not +<lb>for wordes, but for matter, and so make a deuorse betwixt the +<lb>tong and the hart. For marke all aiges: looke vpon the whole +<lb>course of both the Greeke and Latin tonge, and ye shall surelie +<lb>finde, that, whan apte and good wordes began to be neglected, +<lb>and properties of those two tonges to be confounded, than also +<lb>began, ill deedes to spring: strange maners to oppresse good +<lb>orders, newe and fond opinions to striue with olde and trewe +<lb>doctrine, first in Philosophie: and after in Religion: right +<lb> +<lb> +<lb>266 <i>The second booke teachyng</i> +<lb> +<lb>iudgement of all thinges to be peruerted, and so vertue with +<lb>learning is contemned, and studie left of: of ill thoughtes +<lb>cummeth peruerse iudgement: of ill deedes springeth lewde +<lb>taulke. Which fower misorders, as they mar mans life, so +<lb>destroy they good learning withall. +<lb> But behold the goodnesse of Gods prouidence for learning: +<lb>all olde authors and sectes of Philosophy, which were fondest in +<lb>opinion, and rudest in vtterance, as Stoickes and Epicures, first +<lb>contemned of wise men, and after forgotten of all men, be so +<lb>consumed by tymes, as they be now, not onelie out of vse, but +<lb>also out of memorie of man: which thing, I surelie thinke, +<lb>will shortlie chance, to the whole doctrine and all the bookes of +<lb>phantasticall Anabaptistes and Friers, and of the beastlie +<lb>Libertines and Monkes. +<lb> Againe behold on the other side, how Gods wisdome hath +<lb>wrought, that of <i>Academici</i> and <i>Peripatetici</i>, those that were +<lb>wisest in iudgement of matters, and purest in vttering their +<lb>myndes, the first and chiefest, that wrote most and best, in +<lb>either tong, as <i>Plato</i> and <i>Aristotle</i> in Greeke, <i>Tullie</i> in Latin, be +<lb>so either wholie, or sufficiently left vnto vs, as I neuer knew +<lb>yet scholer, that gaue himselfe to like, and loue, and folow +<lb>chieflie those three Authors but he proued, both learned, wise, +<lb>and also an honest man, if he ioyned with all the trewe doctrine +<lb>of Gods holie Bible, without the which, the other three, be but +<lb>fine edge tooles in a fole or mad mans hand. +<lb> But to returne to <i>Imitation</i> agayne: There be three kindes +<lb>of it in matters of learning. +<lb> The whole doctrine of Comedies and Tragedies, is a +<lb>perfite <i>imitation</i>, or faire liuelie painted picture of the life of +<lb>euerie degree of man. Of this <i>Imitation</i> writeth <i>Plato</i> at +<lb>large in 3. <i>de Rep.</i> but it doth not moch belong at this time to +<lb>our purpose. +<lb> The second kind of <i>Imitation</i>, is to folow for learning of +<lb>tonges and sciences, the best authors. Here riseth, emonges +<lb>proude and enuious wittes, a great controuersie, whether, one +<lb>or many are to be folowed: and if one, who is that one: <i>Seneca</i>, +<lb>or <i>Cicero</i>: <i>Salust</i> or <i>Cæsar</i>, and so forth in Greeke and Latin. +<lb> The third kinde of <i>Imitation</i>, belongeth to the second: as +<lb>when you be determined, whether ye will folow one or mo, to +<lb>know perfitlie, and which way to folow that one: in what +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 267 +<lb> +<lb>place: by what meane and order: by what tooles and instru- +<lb>mentes ye shall do it, by what skill and iudgement, ye shall +<lb>trewelie discerne, whether ye folow rightlie or no. +<lb> This <i>Imitatio</i>, is <i>dissimilis materiei similis tractatio</i>: and also, +<lb><i>similis materiei dissimilis tractatio</i>, as <i>Virgill</i> folowed <i>Homer</i>: but +<lb>the Argument to the one was <i>Vlysses</i>, to the other <i>Æneas</i>. +<lb><i>Tullie</i> persecuted <i>Antonie</i> with the same wepons of eloquence, +<lb>that <i>Demosthenes</i> vsed before against <i>Philippe</i>. +<lb> <i>Horace</i> foloweth <i>Pindar</i>, but either of them his owne +<lb>Argument and Person: as the one, <i>Hiero</i> king of <i>Sicilie</i>, the +<lb>other <i>Augustus</i> the Emperor: and yet both for like respectes, +<lb>that is, for their coragious stoutnes in warre, and iust gouern- +<lb>ment in peace. +<lb> One of the best examples, for right <i>Imitation</i> we lacke, and +<lb>that is <i>Menander</i>, whom our <i>Terence</i>, (as the matter required) in +<lb>like argument, in the same Persons, with equall eloquence, foote +<lb>by foote did folow. +<lb> Som peeces remaine, like broken Iewelles, whereby men +<lb>may rightlie esteme, and iustlie lament, the losse of the +<lb>whole. +<lb> <i>Erasmus</i>, the ornament of learning, in our tyme, doth wish +<lb>that som man of learning and diligence, would take the like +<lb>paines in <i>Demosthenes</i> and <i>Tullie</i>, that <i>Macrobius</i> hath done in +<lb><i>Homer</i> and <i>Virgill</i>, that is, to write out and ioyne together, +<lb>where the one doth imitate the other. <i>Erasmus</i> wishe is good, +<lb>but surelie, it is not good enough: for <i>Macrobius</i> gatherings for +<lb>the <i>Æneidos</i> out of <i>Homer</i>, and <i>Eobanus Hessus</i> more diligent +<lb>gatherings for the <i>Bucolikes</i> out of <i>Theocritus</i>, as they be not +<lb>fullie taken out of the whole heape, as they should be, but euen +<lb>as though they had not sought for them of purpose, but fownd +<lb>them scatered here and there by chance in their way, euen so, +<lb>onelie to point out, and nakedlie to ioyne togither their +<lb>sentences, with no farder declaring the maner and way, how +<lb>the one doth folow the other, were but a colde helpe, to the +<lb>encrease of learning. +<lb> But if a man would take this paine also, whan he hath layd +<lb>two places, of <i>Homer</i> and <i>Virgill</i>, or of <i>Demosthenes</i> and +<i>Tullie</i> +<lb>togither, to teach plainlie withall, after this sort. +<lb> 1. <i>Tullie</i> reteyneth thus moch of the matter, thies +<lb>sentences, thies wordes: +<lb> +<lb> +<lb>268 <i>The second booke teachyng</i> +<lb> +<lb> 2. This and that he leaueth out, which he doth wittelie to +<lb>this end and purpose. +<lb> 3. This he addeth here. +<lb> 4. This he diminisheth there. +<lb> 5. This he ordereth thus, with placing that here, not +<lb>there. +<lb> 6. This he altereth and changeth, either, in propertie of +<lb>wordes, in forme of sentence, in substance of the matter, or in +<lb>one, or other conuenient circumstance of the authors present +<lb>purpose. In thies fewe rude English wordes, are wrapt vp all +<lb>the necessarie tooles and instrumentes, wherewith trewe <i>Imita- +<lb>tion</i> is rightlie wrought withall in any tonge. Which tooles, +<lb>I openlie confesse, be not of myne owne forging, but partlie left +<lb>vnto me by the cunningest Master, and one of the worthiest +<lb>Ientlemen that euer England bred, Syr <i>Iohn Cheke</i>: partelie +<lb>borowed by me out of the shoppe of the dearest frende I haue +<lb>out of England, <i>Io. St.</i> And therefore I am the bolder to +<lb>borow of him, and here to leaue them to other, and namelie to +<lb>my Children: which tooles, if it please God, that an other day, +<lb>they may be able to vse rightlie, as I do wish and daylie pray, +<lb>they may do, I shal be more glad, than if I were able to leaue +<lb>them a great quantitie of land. +<lb> This foresaide order and doctrine of <i>Imitation</i>, would bring +<lb>forth more learning, and breed vp trewer iudgement, than any +<lb>other exercise that can be vsed, but not for yong beginners, +<lb>bicause they shall not be able to consider dulie therof. And +<lb>trewelie, it may be a shame to good studentes who hauing so +<lb>faire examples to follow, as <i>Plato</i> and <i>Tullie</i>, do not vse so wise +<lb>wayes in folowing them for the obteyning of wisdome and +<lb>learning, as rude ignorant Artificers do, for gayning a small +<lb>commoditie. For surelie the meanest painter vseth more witte, +<lb>better arte, greater diligence, in hys shoppe, in folowing the +<lb>Picture of any meane mans face, than commonlie the best +<lb>studentes do, euen in the vniuersitie, for the atteining of +<lb>learning it selfe. +<lb> Some ignorant, vnlearned, and idle student: or some busie +<lb>looker vpon this litle poore booke, that hath neither will to do +<lb>good him selfe, nor skill to iudge right of others, but can lustelie +<lb>contemne, by pride and ignorance, all painfull diligence and +<lb>right order in study, will perchance say, that I am to precise, to +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 269 +<lb> +<lb>curious, in marking and piteling thus about the imitation of +<lb>others: and that the olde worthie Authors did neuer busie their +<lb>heades and wittes, in folowyng so preciselie, either the matter +<lb>what other men wrote, or els the maner how other men wrote. +<lb>They will say, it were a plaine slauerie, & inurie to, to shakkle +<lb>and tye a good witte, and hinder the course of a mans good +<lb>nature with such bondes of seruitude, in folowyng other. +<lb> Except soch men thinke them selues wiser then <i>Cicero</i> for +<lb>teaching of eloquence, they must be content to turne a new +<lb>leafe. +<lb> The best booke that euer <i>Tullie</i> wrote, by all mens iudge- +<lb>ment, and by his owne testimonie to, in writyng wherof, he +<lb>employed most care, studie, learnyng and iudgement, is his +<lb>book <i>de Orat. ad Q. F.</i> Now let vs see, what he did for the +<lb>matter, and also for the maner of writing therof. For the +<lb>whole booke consisteth in these two pointes onelie: In good +<lb>matter, and good handling of the matter. And first, for the +<lb>matter, it is whole <i>Aristotles</i>, what so euer <i>Antonie</i> in the +<lb>second, and <i>Crassus</i> in the third doth teach. Trust not me, +<lb>but beleue <i>Tullie</i> him selfe, who writeth so, first, in that goodlie +<lb>long Epistle <i>ad P. Lentulum</i>, and after in diuerse places <i>ad +<lb>Atticum</i>. And in the verie booke it selfe, Tullie will not haue +<lb>it hidden, but both <i>Catulus</i> and <i>Crassus</i> do oft and pleasantly lay +<lb>that stelth to <i>Antonius</i> charge. Now, for the handling of the +<lb>matter, was <i>Tullie</i> so precise and curious rather to follow an +<lb>other mans Paterne, than to inuent some newe shape him selfe, +<lb>namelie in that booke, wherin he purposed, to leaue to +<lb>posteritie, the glorie of his witte? yea forsoth, that he did. +<lb>And this is not my gessing and gathering, nor onelie performed +<lb>by <i>Tullie</i> in verie deed, but vttered also by <i>Tullie</i> in plaine +<lb>wordes: to teach other men thereby, what they should do, in +<lb>taking like matter in hand. +<lb> And that which is specially to be marked, <i>Tullie</i> doth vtter +<lb>plainlie his conceit and purpose therein, by the mouth of +<lb>the wisest man in all that companie: for sayth <i>Scæuola</i> him +<lb>selfe, <i>Cur non imitamur, Crasse, Socratem illum, qui est in Phædro +<lb>Platonis &c.</i> +<lb> And furder to vnderstand, that <i>Tullie</i> did not <i>obiter</i> and +<lb>bichance, but purposelie and mindfullie bend him selfe to +<lb>a precise and curious Imitation of <i>Plato</i>, concernyng the shape +<lb> +<lb> +<lb>270 <i>The second booke teachyng</i> +<lb> +<lb>and forme of those bookes, marke I pray you, how curious +<lb><i>Tullie</i> is to vtter his purpose and doyng therein, writing thus to +<lb><i>Atticus</i>. +<lb> <i>Quod in his Oratorijs libris, quos tantopere laudas, personam +<lb>desideras Scæuolæ, non eam temerè dimoui: Sed feci idem, quod in +<lb>politeia Deus ille noster Plato, cum in Piræeum Socrates venisset ad +<lb>Cephalum locupletem & festiuum Senem, quoad primus ille sermo +<lb>haberetur, adest in disputando senex: Deinde, cum ipse quoque +<lb>commodissimè locutus esset, ad rem diuinam dicit se velle discedere, +<lb>neque postea reuertitur. Credo Platonem vix putasse satis consonum +<lb>fore, si hominem id ætatis in tam longo sermone diutius retinuisset: +<lb>Multo ego satius hoc mihi cauendum putaui in Scæuola, qui & ætate +<lb>et valetudine erat ea qua meministi, & his honoribus, vt vix satis +<lb>decorum videretur eum plures dies esse in Crassi Tusculano. Et erat +<lb>primi libri sermo non alienus à Scæuolæ studijs: reliqui libri +<lb>technologian habent, vt scis. Huic ioculatoriæ disputationi senem +<lb>illum vt noras, interesse sanè nolui.</i> +<lb> If <i>Cicero</i> had not opened him selfe, and declared hys owne +<lb>thought and doynges herein, men that be idle, and ignorant, and +<lb>enuious of other mens diligence and well doinges, would haue +<lb>sworne that <i>Tullie</i> had neuer mynded any soch thing, but that +<lb>of a precise curiositie, we fayne and forge and father soch +<lb>thinges of <i>Tullie</i>, as he neuer ment in deed. I write this, not +<lb>for nought: for I haue heard some both well learned, and +<lb>otherwayes verie wise, that by their lustie misliking of soch +<lb>diligence, haue drawen back the forwardnes of verie good wittes. +<lb>But euen as such men them selues, do sometymes stumble vpon +<lb>doyng well by chance and benefite of good witte, so would +<lb>I haue our scholer alwayes able to do well by order of learnyng +<lb>and right skill of iudgement. +<lb> Concernyng Imitation, many learned men haue written, +<lb>with moch diuersitie for the matter, and therfore with great +<lb>contrarietie and some stomacke amongest them selues. I +<lb>haue read as many as I could get diligentlie, and what I +<lb>thinke of euerie one of them, I will freelie say my mynde. +<lb>With which freedome I trust good men will beare, bicause +<lb>it shall tend to neither spitefull nor harmefull controuersie. +<lb> In <i>Tullie</i>, it is well touched, shortlie taught, not fullie +<lb><i>Cicero.</i> // declared by <i>Ant. in</i> 2. <i>de Orat</i>: and afterward +<lb>in <i>Orat. ad Brutum</i>, for the liking and misliking +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 271 +<lb> +<lb>of <i>Isocrates</i>: and the contrarie iudgement of <i>Tullie</i> against +<lb><i>Caluus, Brutus</i>, and <i>Calidius, de genere dicendi Attico & Asiatico</i>. +<lb> <i>Dionis. Halic.</i> peri mimeseos. I feare is lost: which +<lb>Author, next <i>Aristotle, Plato</i>, and <i>Tullie</i>, of all // <i>Dio. Hali-</i> +<lb>other, that write of eloquence, by the iudgement // <i>car.</i> +<lb>of them that be best learned, deserueth the next +<lb>prayse and place. +<lb> <i>Quintilian</i> writeth of it, shortly and coldlie for the matter, +<lb>yet hotelie and spitefullie enough, agaynst the // <i>Quintil.</i> +<lb>Imitation of <i>Tullie</i>. +<lb> <i>Erasmus</i>, beyng more occupied in spying other mens faultes, +<lb>than declaryng his own aduise, is mistaken of // <i>Erasmus.</i> +<lb>many, to the great hurt of studie, for his authoritie +<lb>sake. For he writeth rightlie, rightlie vnderstanded: he and +<lb><i>Longolius</i> onelie differing in this, that the one seemeth to giue +<lb>ouermoch, the other ouer litle, to him, whom they both, best +<lb>loued, and chiefly allowed of all other. +<lb> <i>Budæus</i> in his Commentaries roughlie and obscurelie, +<lb>after his kinde of writyng: and for the matter, // <i>Budæus.</i> +<lb>caryed somwhat out of the way in ouermuch +<lb>misliking the Imitation of <i>Tullie</i>. // <i>Ph. Me-</i> +<lb> <i>Phil. Melancthon</i>, learnedlie and trewlie. // <i>lanch.</i> +<lb> <i>Camerarius</i> largely with a learned iudgement, // <i>Ioa. Cam-</i> +<lb>but somewhat confusedly, and with ouer rough // <i>mer.</i> +<lb>a stile. +<lb> <i>Sambucus</i>, largely, with a right iudgement but somewhat +<lb>a crooked stile. // <i>Sambucus.</i> +<lb> Other haue written also, as <i>Cortesius</i> to // <i>Cortesius.</i> +<lb><i>Politian</i>, and that verie well: <i>Bembus ad Picum</i> // <i>P. Bembus.</i> +<lb>a great deale better, but <i>Ioan. Sturmius de</i> // <i>Ioan. Stur-</i> +<lb><i>Nobilitate literata, & de Amissa dicendi ratione</i>, // <i>mius.</i> +<lb>farre best of all, in myne opinion, that euer tooke +<lb>this matter in hand. For all the rest, declare chiefly this point, +<lb>whether one, or many, or all, are to be followed: but <i>Sturmius</i> +<lb>onelie hath most learnedlie declared, who is to be followed, what +<lb>is to be followed, and the best point of all, by what way & order, +<lb>trew Imitation is rightlie to be exercised. And although <i>Sturmius</i> +<lb>herein doth farre passe all other, yet hath he not so fullie and +<lb>perfitelie done it, as I do wishe he had, and as I know he could. +<lb>For though he hath done it perfitelie for precept, yet hath he +<lb> +<lb> +<lb>272 <i>The second booke teachyng</i> +<lb> +<lb>not done it perfitelie enough for example: which he did, neither +<lb>for lacke of skill, nor by negligence, but of purpose, contented +<lb>with one or two examples bicause he was mynded in those two +<lb>bookes, to write of it both shortlie, and also had to touch other +<lb>matters. +<lb> <i>Barthol. Riccius Ferrariensis</i> also hath written learnedlie, +<lb>diligentlie and verie largelie of this matter euen as hee did before +<lb>verie well <i>de Apparatu linguæ Lat.</i> He writeth the better in +<lb>myne opinion, bicause his whole doctrine, iudgement, and +<lb>order, semeth to be borowed out of <i>Io. Stur.</i> bookes. He +<lb>addeth also examples, the best kinde of teaching: wherein he +<lb>doth well, but not well enough: in deede, he committeth no +<lb>faulte, but yet, deserueth small praise. He is content with the +<lb>meane, and followeth not the best: as a man, that would feede +<lb>vpon Acornes, whan he may eate, as good cheape, the finest +<lb>wheat bread. He teacheth for example, where and how, two +<lb>or three late <i>Italian</i> Poetes do follow <i>Virgil</i>: and how <i>Virgil</i> +<lb>him selfe in the storie of <i>Dido</i>, doth wholie Imitate <i>Catullus</i> in +<lb>the like matter of <i>Ariadna</i>: Wherein I like better his diligence +<lb>and order of teaching, than his iudgement in choice of examples +<lb>for <i>Imitation</i>. But, if he had done thus: if he had declared +<lb>where and how, how oft and how many wayes <i>Virgil</i> doth folow +<lb><i>Homer</i>, as for example the comming of <i>Vlysses</i> to <i>Alcynous</i> and +<lb><i>Calypso</i>, with the comming of <i>Æneas</i> to <i>Cartage</i> and +<i>Dido</i>: Like- +<lb>wise the games running, wrestling, and shoting, that <i>Achilles</i> +<lb>maketh in <i>Homer</i>, with the selfe same games, that <i>Æneas</i> +<lb>maketh in <i>Virgil</i>: The harnesse of <i>Achilles</i>, with the harnesse +<lb>of <i>Æneas</i>, and the maner of making of them both by <i>Vulcane</i>: +<lb>The notable combate betwixt <i>Achilles</i> and <i>Hector</i>, with as +<lb>notable a combate betwixt <i>Æneas</i> and <i>Turnus</i>. The going +<lb>downe to hell of <i>Vlysses</i> in <i>Homer</i>, with the going downe to hell +<lb>of <i>&AEneas</i> in <i>Virgil</i>: and other places infinite mo, as similitudes, +<lb>narrations, messages, discriptions of persones, places, battels, +<lb>tempestes, shipwrackes, and common places for diuerse purposes, +<lb>which be as precisely taken out of <i>Homer</i>, as euer did Painter in +<lb>London follow the picture of any faire personage. And when +<lb>thies places had bene gathered together by this way of diligence +<lb>than to haue conferred them together by this order of teaching +<lb>as, diligently to marke what is kept and vsed in either author, +<lb>in wordes, in sentences, in matter: what is added: what is left +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 273 +<lb> +<lb>out: what ordered otherwise, either <i>præponendo, interponendo</i>, or +<lb><i>postponendo</i>: And what is altered for any respect, in word, +<lb>phrase, sentence, figure, reason, argument, or by any way of +<lb>circumstance: If <i>Riccius</i> had done this, he had not onely bene +<lb>well liked, for his diligence in teaching, but also iustlie com- +<lb>mended for his right iudgement in right choice of examples for +<lb>the best <i>Imitation</i>. +<lb> <i>Riccius</i> also for <i>Imitation</i> of prose declareth where and how +<lb><i>Longolius</i> doth folow <i>Tullie</i>, but as for <i>Longolius</i>, I would not +<lb>haue him the patern of our <i>Imitation</i>. In deede: in <i>Longolius</i> +<lb>shoppe, be proper and faire shewing colers, but as for shape, +<lb>figure, and naturall cumlines, by the iudgement of best iudging +<lb>artificers, he is rather allowed as one to be borne withall, than +<lb>especially commended, as one chieflie to be folowed. +<lb> If <i>Riccius</i> had taken for his examples, where <i>Tullie</i> him selfe +<lb>foloweth either <i>Plato</i> or <i>Demosthenes</i>, he had shot than at the +<lb>right marke. But to excuse <i>Riccius</i>, somwhat, though I can +<lb>not fullie defend him, it may be sayd, his purpose was, to teach +<lb>onelie the Latin tong, when thys way that I do wish, to ioyne +<lb><i>Virgil</i> with <i>Homer</i>, to read <i>Tullie</i> with <i>Demosthenes</i> and +<i>Plato</i>, +<lb>requireth a cunning and perfite Master in both the tonges. It +<lb>is my wish in deede, and that by good reason: For who so euer +<lb>will write well of any matter, must labor to expresse that, that +<lb>is perfite, and not to stay and content himselfe with the meane: +<lb>yea, I say farder, though it be not vnposible, yet it is verie rare, +<lb>and meruelous hard, to proue excellent in the Latin tong, for +<lb>him that is not also well seene in the Greeke tong. <i>Tullie</i> him +<lb>selfe, most excellent of nature, most diligent in labor, brought +<lb>vp from his cradle, in that place, and in that tyme, where and +<lb>whan the Latin tong most florished naturallie in euery mans +<lb>mouth, yet was not his owne tong able it selfe to make him so +<lb>cunning in his owne tong, as he was in deede: but the +<lb>knowledge and <i>Imitation</i> of the Greeke tong withall. +<lb> This he confesseth himselfe: this he vttereth in many places, +<lb>as those can tell best, that vse to read him most. +<lb> Therefore thou, that shotest at perfection in the Latin tong, +<lb>thinke not thy selfe wiser than <i>Tullie</i> was, in choice of the way, +<lb>that leadeth rightlie to the same: thinke not thy witte better +<lb>than <i>Tullies</i> was, as though that may serue thee that was not +<lb>sufficient for him. For euen as a hauke flieth not hie with one +<lb> +<lb> +<lb>274 <i>The second booke teachyng</i> +<lb> +<lb>wing: euen so a man reacheth not to excellency with one +<lb>tong. +<lb> I haue bene a looker on in the Cokpit of learning thies +<lb>many yeares: And one Cock onelie haue I knowne, which +<lb>with one wing, euen at this day, doth passe all other, in myne +<lb>opinion, that euer I saw in any pitte in England, though they +<lb>had two winges. Yet neuerthelesse, to flie well with one +<lb>wing, to runne fast with one leg, be rather, rare Maistreis +<lb>moch to be merueled at, than sure examples safelie to be +<lb>folowed. A Bushop that now liueth, a good man, whose +<lb>iudgement in Religion I better like, than his opinion in per- +<lb>fitnes in other learning, said once vnto me: we haue no nede +<lb>now of the Greeke tong, when all thinges be translated into +<lb>Latin. But the good man vnderstood not, that euen the best +<lb>translation, is, for mere necessitie, but an euill imped wing to +<lb>flie withall, or a heuie stompe leg of wood to go withall: soch, +<lb>the hier they flie, the sooner they falter and faill: the faster +<lb>they runne, the ofter they stumble, and sorer they fall. Soch +<lb>as will nedes so flie, may flie at a Pye, and catch a Dawe: And +<lb>soch runners, as commonlie, they shoue and sholder to stand +<lb>formost, yet in the end they cum behind others & deserue +<lb>but the hopshakles, if the Masters of the game be right iudgers. +<lb> Therefore in perusing thus, so many diuerse bookes for +<lb>Optima // <i>Imitation</i>, it came into my head that a verie pro- +<lb>ratio Imi- // fitable booke might be made <i>de Imitatione</i>, after +<lb>tationis. // an other sort, than euer yet was attempted of that +<lb>matter, conteyning a certaine fewe fitte preceptes, +<lb>vnto the which should be gathered and applied plentie of +<lb>examples, out of the choisest authors of both the tonges. +<lb>This worke would stand, rather in good diligence, for the +<lb>gathering, and right iudgement for the apte applying of those +<lb>examples: than any great learning or vtterance at all. +<lb> The doing thereof, would be more pleasant, than painfull, +<lb>& would bring also moch proffet to all that should read it, and +<lb>great praise to him would take it in hand, with iust desert of +<lb>thankes. +<lb> <i>Erasmus</i>, giuyng him selfe to read ouer all Authors <i>Greke</i> +<lb><i>Erasmus</i> // and <i>Latin</i>, seemeth to haue prescribed to him +<lb>order in his // selfe this order of readyng: that is, to note out +<lb>studie. // by the way, three speciall pointes: All Adagies, +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 275 +<lb> +<lb>all similitudes, and all wittie sayinges of most notable person- +<lb>ages: And so, by one labour, he left to posteritie, three notable +<lb>bookes, & namelie two his <i>Chiliades, Apophthegmata</i> and <i>Similia</i>. +<lb>Likewise, if a good student would bend him selfe to read +<lb>diligently ouer Tullie, and with him also at // {<i>Plato.</i> +<lb>the same tyme, as diligently <i>Plato</i>, & <i>Xenophon</i>, // {<i>Xenophon.</i> +<lb>with his bookes of Philosophie, <i>Isocrates</i>, & // Cicero. {<i>Isocrates.</i> +<lb><i>Demosthenes</i> with his orations, & <i>Aristotle</i> with // {<i>Demosth.</i> +<lb>his Rhetorickes: which fiue of all other, be // {<i>Aristotles.</i> +<lb>those, whom <i>Tullie</i> best loued, & specially followed: & would +<lb>marke diligently in <i>Tullie</i> where he doth <i>exprimere</i> or <i>effingere</i> +<lb>(which be the verie propre wordes of Imitation) either, <i>Copiam +<lb>Platonis</i> or <i>venustatem Xenophontis, suauitatem Isocratis</i>, or <i>vim +<lb>Demosthenis, propriam & puram subtilitatem Aristotelis</i>, and not +<lb>onelie write out the places diligentlie, and lay them together +<lb>orderlie, but also to conferre them with skilfull iudgement by +<lb>those few rules, which I haue expressed now twise before: if +<lb>that diligence were taken, if that order were vsed, what perfite +<lb>knowledge of both the tonges, what readie and pithie vtterance +<lb>in all matters, what right and deepe iudgement in all kinde of +<lb>learnyng would follow, is scarse credible to be beleued. +<lb> These bookes, be not many, nor long, nor rude in speach, +<lb>nor meane in matter, but next the Maiestie of Gods holie word, +<lb>most worthie for a man, the louer of learning and honestie, to +<lb>spend his life in. Yea, I haue heard worthie <i>M. Cheke</i> many +<lb>tymes say: I would haue a good student passe and iorney +<lb>through all Authors both <i>Greke</i> and <i>Latin</i>: but he that will +<lb>dwell in these few bookes onelie: first, in Gods holie Bible, and +<lb>than ioyne with it, <i>Tullie</i> in <i>Latin, Plato, Aristotle: Xenophon: +<lb>Isocrates</i>: and <i>Demosthenes</i> in <i>Greke</i>: must nedes proue an excel- +<lb>lent man. +<lb> Some men alreadie in our dayes, haue put to their helping +<lb>handes, to this worke of Imitation. As <i>Peri-</i> // <i>Perionius.</i> +<lb><i>onius, Henr. Stephanus in dictionario Ciceroniano</i>, // <i>H. Steph.</i> +<lb>and <i>P. Victorius</i> most praiseworthelie of all, in // <i>P. Victor-</i> +<lb>that his learned worke conteyning xxv. bookes <i>de</i> // <i>ius.</i> +<lb><i>varia lectione</i>: in which bookes be ioyned diligentlie together the +<lb>best Authors of both the tonges where one doth seeme to +<lb>imitate an other. +<lb> But all these, with <i>Macrobius, Hessus</i>, and other, be no +<lb> +<lb> +<lb>276 <i>The second booke teachyng</i> +<lb> +<lb>more but common porters, caryers, and bringers of matter and +<lb>stuffe togither. They order nothing: They lay before you, +<lb>what is done: they do not teach you, how it is done: They +<lb>busie not them selues with forme of buildyng: They do not +<lb>declare, this stuffe is thus framed by <i>Demosthenes</i>, and thus and +<lb>thus by <i>Tullie</i>, and so likewise in <i>Xenophon, Plato</i> and <i>Isocrates</i> +<lb>and <i>Aristotle</i>. For ioyning <i>Virgil</i> with <i>Homer</i> I haue suf- +<lb>ficientlie declared before. +<lb> The like diligence I would wish to be taken in <i>Pindar</i> and +<lb><i>Pindarus.</i> // <i>Horace</i> an equall match for all respectes. +<lb><i>Horatius.</i> // In Tragedies, (the goodliest Argument of all, +<lb>and for the vse, either of a learned preacher, or a +<lb>Ciuill Ientleman, more profitable than <i>Homer, Pindar, Virgill</i>, +<lb>and <i>Horace</i>: yea comparable in myne opinion, with the doctrine +<lb><i>Sophocles.</i> // of <i>Aristotle, Plato</i>, and <i>Xenophon</i>,) the +<i>Grecians</i>, +<lb><i>Euripides.</i> // <i>Sophocles</i> and <i>Euripides</i> far ouer match our +<i>Seneca</i>, +<lb><i>Seneca.</i> // in <i>Latin</i>, namely in oikonomia <i>et Decoro</i>, although +<lb><i>Senacaes</i> elocution and verse be verie commendable for his tyme. +<lb>And for the matters of <i>Hercules, Thebes, Hippolytus</i>, and <i>Troie</i>, +<lb>his Imitation is to be gathered into the same booke, and to be +<lb>tryed by the same touchstone, as is spoken before. +<lb> In histories, and namelie in <i>Liuie</i>, the like diligence of +<lb>Imitation, could bring excellent learning, and breede stayde +<lb>iudgement, in taking any like matter in hand. +<lb> Onely <i>Liuie</i> were a sufficient taske for one mans studie, +<lb><i>Tit. Liuius.</i> // to compare him, first with his fellow for all re- +<lb><i>Dion. Hali-</i> // spectes, <i>Dion. Halicarnassæus</i>: who both, liued in +<lb><i>carn.</i> // one tyme: tooke both one historie in hande to +<lb>write: deserued both like prayse of learnyng and eloquence. +<lb><i>Polibius.</i> // Than with <i>Polybius</i> that wise writer, whom <i>Liuie</i> +<lb>professeth to follow: & if he would denie it, yet +<lb>it is plaine, that the best part of the thyrd <i>Decade</i> in <i>Liuie</i>, is in +<lb><i>Thucidides.</i> // a maner translated out of the thyrd and rest of +<lb><i>Polibius</i>: Lastlie with <i>Thucydides</i>, to whose Imita- +<lb>tion <i>Liuie</i> is curiouslie bent, as may well appeare by that one +<lb>1 <i>Decad.</i> // Oration of those of <i>Campania</i>, asking aide of the +<lb><i>Lib.</i> 7. // <i>Romanes</i> agaynst the <i>Samnites</i>, which is wholie +<lb>taken, Sentence, Reason, Argument, and order, +<lb><i>Thucid.</i> 1. // out of the Oration of <i>Corcyra</i>, asking like aide of +<lb>the <i>Athenienses</i> against them of <i>Corinth</i>. If some +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 277 +<lb> +<lb>diligent student would take paynes to compare them togither, he +<lb>should easelie perceiue, that I do say trew. A booke, thus +<lb>wholie filled with examples of Imitation, first out of <i>Tullie</i>, +<lb>compared with <i>Plato, Xenophon, Isocrates, Demosthenes</i> and +<lb><i>Aristotle</i>: than out of <i>Virgil</i> and <i>Horace</i>, with <i>Homer</i> and +<lb><i>Pindar</i>: next out of <i>Seneca</i> with <i>Sophocles</i> and <i>Euripides</i>: +Lastlie +<lb>out of <i>Liuie</i>, with <i>Thucydides, Polibius</i> and <i>Halicarnassæus</i>, +<lb>gathered with good diligence, and compared with right order, +<lb>as I haue expressed before, were an other maner of worke for +<lb>all kinde of learning, & namely for eloquence, than be those +<lb>cold gatheringes of <i>Macrobius, Hessus, Perionius, Stephanus</i>, and +<lb><i>Victorius</i>, which may be vsed, as I sayd before, in this case, as +<lb>porters and caryers, deseruing like prayse, as soch men do +<lb>wages; but onely <i>Sturmius</i> is he, out of whom, the trew suruey +<lb>and whole workemanship is speciallie to be learned. +<lb> I trust, this my writyng shall giue some good student +<lb>occasion, to take some peece in hand of this worke of Imitation. +<lb>And as I had rather haue any do it, than my // Opus de +<lb>selfe, yet surelie my selfe rather than none at all. // recta imi- +<lb>And by Gods grace, if God do lend me life, with // tandi ratione. +<lb>health, free laysure and libertie, with good likyng +<lb>and a merie heart, I will turne the best part of my studie and +<lb>tyme, to toyle in one or other peece of this worke of Imitation. +<lb> This diligence to gather examples, to giue light and vnder- +<lb>standyng to good preceptes, is no new inuention, but speciallie vsed +<lb>of the best Authors and oldest writers. For <i>Aristotle</i> // <i>Aristoteles.</i> +<lb>him selfe, (as <i>Diog. Laertius</i> declareth) when he +<lb>had written that goodlie booke of the <i>Topickes</i>, did gather out +<lb>of stories and Orators, so many examples as filled xv. bookes, +<lb>onelie to expresse the rules of his <i>Topickes</i>. These were the +<lb>Commentaries, that <i>Aristotle</i> thought fit for hys // Commen- +<lb><i>Topickes</i>: And therfore to speake as I thinke, I // tarij Græ- +<lb>neuer saw yet any Commentarie vpon <i>Aristotles</i> // ci et Lati- +<lb>Logicke, either in <i>Greke</i> or <i>Latin</i>, that euer I // ni in Dia- +<lb>lyked, bicause they be rather spent in declaryng // lect. Ari- +<lb>scholepoynt rules, than in gathering fit examples // stotelis. +<lb>for vse and vtterance, either by pen or talke. For preceptes in +<lb>all Authors, and namelie in <i>Aristotle</i>, without applying vnto +<lb>them, the Imitation of examples, be hard, drie, and cold, and +<lb>therfore barrayn, vnfruitfull and vnpleasant. But <i>Aristotle</i>, +<lb> +<lb> +<lb>278 <i>The second booke teachyng</i> +<lb> +<lb>namelie in his <i>Topicks</i> and <i>Elenches</i>, should be, not onelie +<lb>fruitfull, but also pleasant to, if examples out of <i>Plato</i>, and +<lb>other good Authors, were diligentlie gathered, and aptlie +<lb>Precepta // applied vnto his most perfit preceptes there. +<lb>in Aristot. // And it is notable, that my frende <i>Sturmius</i> writeth +<lb>Exempla // herein, that there is no precept in <i>Aristotles</i> +<lb>in <i>Platone.</i> // <i>Topickes</i> wherof plentie of examples be not +<lb>manifest in <i>Platos</i> workes. And I heare say, that an excellent +<lb>learned man, <i>Tomitanus</i> in <i>Italie</i>, hath expressed euerie fallacion +<lb>in <i>Aristotle</i>, with diuerse examples out of <i>Plato</i>. Would to +<lb>God, I might once see, some worthie student of <i>Aristotle</i> and +<lb><i>Plato</i> in Cambrige, that would ioyne in one booke the preceptes +<lb>of the one, with the examples of the other. For such a labor, +<lb>were one speciall peece of that worke of Imitation, which I do +<lb>wishe were gathered together in one Volume. +<lb> Cambrige, at my first comming thither, but not at my +<lb>going away, committed this fault in reading the preceptes of +<lb><i>Aristotle</i> without the examples of other Authors: But herein, +<lb>in my time thies men of worthie memorie, <i>M. Redman</i>, +<lb><i>M. Cheke, M. Smith, M. Haddon, M. Watson</i>, put so to +<lb>their helping handes, as that vniuersitie, and all studentes there, +<lb>as long as learning shall last, shall be bounde vnto them, if that +<lb>trade in studie be trewlie folowed, which those men left behinde +<lb>them there. +<lb> By this small mention of Cambridge, I am caryed into three +<lb>imaginations: first, into a sweete remembrance of my tyme +<lb>spent there: than, into som carefull thoughts, for the greuous +<lb>alteration that folowed sone after: lastlie, into much ioy to +<lb>heare tell, of the good recouerie and earnest forwardnes in all +<lb>good learning there agayne. +<lb> To vtter theis my thoughts somwhat more largelie, were +<lb>somwhat beside my matter, yet not very farre out of the way, +<lb>bycause it shall wholy tend to the good encoragement and right +<lb>consideration of learning, which is my full purpose in writing +<lb>this litle booke: whereby also shall well appeare this sentence +<lb>to be most trewe, that onely good men, by their gouernment +<lb>& example, make happie times, in euery degree and state. +<lb> Doctor <i>Nico. Medcalfe</i>, that honorable father, was Master +<lb><i>D. Nic.</i> // of <i>S. Iohnes</i> Colledge, when I came thether: A +<lb><i>Medcalf.</i> // man meanelie learned himselfe, but not meanely +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 279 +<lb> +<lb>affectioned to set forward learning in others. He found +<lb>that Colledge spending scarse two hundred markes by yeare: +<lb>he left it spending a thousand markes and more. Which +<lb>he procured, not with his mony, but by his wisdome; not +<lb>chargeablie bought by him, but liberallie geuen by others by his +<lb>meane, for the zeale & honor they bare to learning. And that +<lb>which is worthy of memorie, all thies giuers were almost +<lb>Northenmen: who being liberallie rewarded in the seruice of +<lb>their Prince, bestowed it as liberallie for the good of their +<lb>Contrie. Som men thought therefore, that <i>D. Medcalfe</i> was +<lb>parciall to Northrenmen, but sure I am of this, that North- +<lb>renmen were parciall, in doing more good, and geuing more +<lb>landes to y<sup>e</sup> forderance of learning, than any other // The parci- +<lb>contrie men, in those dayes, did: which deede // alitie of +<lb>should haue bene, rather an example of goodnes, // Northren +<lb>for other to folowe, than matter of malice, for any // men in +<lb>to enuie, as some there were that did. Trewly, // <i>S. Iohnes</i> +<lb><i>D. Medcalfe</i> was parciall to none: but indifferent // College. +<lb>to all: a master for the whole, a father to euery one, in that +<lb>Colledge. There was none so poore, if he had, either wil to +<lb>goodnes, or wit to learning, that could lacke being there, or +<lb>should depart from thence for any need. I am witnes my selfe, +<lb>that mony many times was brought into yong mens studies by +<lb>strangers whom they knew not. In which doing, this worthy +<lb><i>Nicolaus</i> folowed the steppes of good olde <i>S. Nicolaus</i>, that +<lb>learned Bishop. He was a Papist in deede, but would to God, +<lb>amonges all vs Protestants I might once see but one, that would +<lb>winne like praise, in doing like good, for the aduauncement of +<lb>learning and vertue. And yet, though he were a Papist, if any +<lb>yong man, geuen to new learning (as they termed it) went +<lb>beyond his fellowes, in witte, labor, and towardnes, euen the +<lb>same, neyther lacked, open praise to encorage him, nor priuate +<lb>exhibition to mainteyne hym, as worthy Syr <i>I. Cheke</i>, if he +<lb>were aliue would beare good witnes and so can many mo. +<lb>I my selfe one of the meanest of a great number, in that +<lb>Colledge, because there appeared in me som small shew of +<lb>towardnes and diligence, lacked not his fauor to forder me in +<lb>learning. +<lb> And being a boy, new Bacheler of arte, I chanced amonges +<lb>my companions to speake against the Pope: which matter was +<lb> +<lb> +<lb>280 <i>The second booke teachyng</i> +<lb> +<lb>than in euery mans mouth, bycause <i>D. Haines</i> and <i>D. Skippe</i> +<lb>were cum from the Court, to debate the same matter, by +<lb>preaching and disputation in the vniuersitie. This hapned the +<lb>same tyme, when I stoode to be felow there: my taulke came +<lb>to <i>D. Medcalfes</i> eare: I was called before him and the Seniores: +<lb>and after greuous rebuke, and some punishment, open warning +<lb>was geuen to all the felowes, none to be so hardie to geue me +<lb>his voice at that election. And yet for all those open threates, +<lb>the good father himselfe priuilie procured, that I should euen +<lb>than be chosen felow. But, the election being done, he made +<lb>countinance of great discontentation thereat. This good mans +<lb>goodnes, and fatherlie discretion, vsed towardes me that one +<lb>day, shall neuer out of my remembrance all the dayes of my +<lb>life. And for the same cause, haue I put it here, in this small +<lb>record of learning. For next Gods prouidence, surely that day, +<lb>was by that good fathers meanes, <i>Dies natalis</i>, to me, for the +<lb>whole foundation of the poore learning I haue, and of all the +<lb>furderance, that hetherto else where I haue obteyned. +<lb> This his goodnes stood not still in one or two, but flowed +<lb>aboundantlie ouer all that Colledge, and brake out also to +<lb>norishe good wittes in euery part of that vniuersitie: whereby, +<lb>at this departing thence, he left soch a companie of fellowes and +<lb>scholers in <i>S. Iohnes</i> Colledge, as can scarse be found now in +<lb>some whole vniuersitie: which, either for diuinitie, on the one +<lb>side or other, or for Ciuill seruice to their Prince and contrie, +<lb>haue bene, and are yet to this day, notable ornaments to this +<lb>whole Realme: Yea <i>S. Iohnes</i> did then so florish, as Trinitie +<lb>college, that Princely house now, at the first erection, was but +<lb><i>Colonia deducta</i> out of <i>S. Iohnes</i>, not onelie for their Master, +<lb>fellowes, and scholers, but also, which is more, for their whole, +<lb>both order of learning, and discipline of maners: & yet to this +<lb>day, it neuer tooke Master but such as was bred vp before in +<lb><i>S. Iohnes</i>: doing the dewtie of a good <i>Colonia</i> to her <i>Metropolis</i>, +<lb>as the auncient Cities in Greice and some yet in Italie, at this +<lb>day, are accustomed to do. +<lb> <i>S. Iohnes</i> stoode in this state, vntill those heuie tymes, and +<lb>that greuous change that chanced. An. 1553. whan mo perfite +<lb>scholers were dispersed from thence in one moneth, than many +<lb>Psal. 80. // yeares can reare vp againe. For, whan <i>Aper de +<lb>Sylua</i> had passed the seas, and fastned his foote +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 281 +<lb> +<lb>againe in England, not onely the two faire groues of learning +<lb>in England were eyther cut vp, by the roote, or troden downe +<lb>to the ground and wholie went to wracke, but the yong spring +<lb>there, and euerie where else, was pitifullie nipt and ouertroden +<lb>by very beastes, and also the fairest standers of all, were rooted +<lb>vp, and cast into the fire, to the great weakning euen at this +<lb>day of Christes Chirch in England, both for Religion and +<lb>learning. +<lb> And what good could chance than to the vniuersities, whan +<lb>som of the greatest, though not of the wisest nor best learned, +<lb>nor best men neither of that side, did labor to perswade, that +<lb>ignorance was better than knowledge, which they ment, not for +<lb>the laitie onelie, but also for the greatest rable of their spiritu- +<lb>altie, what other pretense openlie so euer they made: and +<lb>therefore did som of them at Cambrige (whom I will not name +<lb>openlie,) cause hedge priestes fette oute of the contrie, to be +<lb>made fellowes in the vniuersitie: saying, in their talke priuilie, +<lb>and declaring by their deedes openlie, that he was, felow good +<lb>enough for their tyme, if he could were a gowne and a tipet +<lb>cumlie, and haue hys crowne shorne faire and roundlie, and +<lb>could turne his Portesse and pie readilie: whiche I speake not +<lb>to reproue any order either of apparell, or other dewtie, that +<lb>may be well and indifferentlie vsed, but to note the miserie of +<lb>that time, whan the benefites prouided for learning were so +<lb>fowlie misused. And what was the frute of this seade? +<lb>Verely, iudgement in doctrine was wholy altered: order in +<lb>discipline very sore changed: the loue of good learning, began +<lb>sodenly to wax cold: the knowledge of the tonges (in spite of +<lb>some that therein had florished) was manifestly contemned: +<lb>and so, y<sup>e</sup> way of right studie purposely peruerted: the choice +<lb>of good authors of mallice confownded. Olde sophistrie (I say +<lb>not well) not olde, but that new rotten sophistrie began to +<lb>beard and sholder logicke in her owne tong: yea, I know, that +<lb>heades were cast together, and counsell deuised, that <i>Duns</i>, with +<lb>all the rable of barbarous questionistes, should haue dispossessed +<lb>of their place and rowmes, <i>Aristotle, Plato, Tullie</i>, // <i>Aristoteles.</i> +<lb>and <i>Demosthenes</i>, when good <i>M. Redman</i>, and // <i>Plato.</i> +<lb>those two worthy starres of that vniuersitie, // <i>Cicero.</i> +<lb><i>M. Cheke</i>, and <i>M. Smith</i>, with their scholers, had // <i>Demost.</i> +<lb>brought to florishe as notable in Cambrige, as +<lb> +<lb> +<lb>282 <i>The second booke teachyng</i> +<lb> +<lb>euer they did in Grece and in Italie: and for the doctrine of +<lb>those fowre, the fowre pillers of learning, Cambrige than geuing +<lb>place to no vniuersitie, neither in France, Spaine, Germanie, +<lb>nor Italie. Also in outward behauiour, than began simplicitie +<lb>in apparell, to be layd aside: Courtlie galantnes to be taken vp: +<lb>frugalitie in diet was priuately misliked: Towne going to good +<lb>Shoting. // cheare openly vsed: honest pastimes, ioyned with +<lb>labor, left of in the fieldes: vnthrifty and idle +<lb>games, haunted corners, and occupied the nightes: contention +<lb>in youth, no where for learning: factions in the elders euery +<lb>where for trifles. All which miseries at length, by Gods +<lb>prouidence, had their end 16. <i>Nouemb.</i> 1558. Since which +<lb>tyme, the yong spring hath shot vp so faire, as now there be in +<lb>Cambrige againe, many goodly plantes (as did well appeare at +<lb>the Queenes Maiesties late being there) which are like to grow +<lb>to mightie great timber, to the honor of learning, and great good +<lb>of their contrie, if they may stand their tyme, as the best +<lb>plantes there were wont to do: and if som old dotterell trees, +<lb>with standing ouer nie them, and dropping vpon them, do not +<lb>either hinder, or crooke their growing, wherein my feare is y<sup>e</sup> +<lb>lesse, seing so worthie a Iustice of an Oyre hath the present +<lb>ouersight of that whole chace, who was himselfe somtym, in +<lb>the fairest spring that euer was there of learning, one of the +<lb>forwardest yong plantes, in all that worthy College of <i>S. Iohnes</i>: +<lb>who now by grace is growne to soch greatnesse, as, in the +<lb>temperate and quiet shade of his wisdome, next the prouidence +<lb>of God, and goodnes of one, in theis our daies, <i>Religio</i> for +<lb>sinceritie, <i>literæ</i> for order and aduauncement, <i>Respub.</i> for happie +<lb>and quiet gouernment, haue to great rejoysing of all good men, +<lb>speciallie reposed them selues. +<lb> Now to returne to that Question, whether one, a few, many +<lb>or all, are to be folowed, my aunswere shalbe short: All, for +<lb>him that is desirous to know all: yea, the worst of all, as +<lb>Questionistes, and all the barbarous nation of scholemen, helpe +<lb>for one or other consideration: But in euerie separate kinde of +<lb>learning and studie, by it selfe, ye must follow, choiselie a few, +<lb>and chieflie some one, and that namelie in our schole of +<lb>eloquence, either for penne or talke. And as in portraicture +<lb>and paintyng wise men chose not that workman, that can onelie +<lb>make a faire hand, or a well facioned legge but soch one, as can +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 283 +<lb> +<lb>furnish vp fullie, all the fetures of the whole body, of a man, +<lb>woman and child: and with all is able to, by good skill, to giue +<lb>to euerie one of these three, in their proper kinde, the right +<lb>forme, the trew figure, the naturall color, that is fit and dew, +<lb>to the dignitie of a man, to the bewtie of a woman, to the +<lb>sweetnes of a yong babe: euen likewise, do we seeke soch one +<lb>in our schole to folow, who is able alwayes, in all matters, to +<lb>teach plainlie, to delite pleasantlie, and to cary away by force of +<lb>wise talke, all that shall heare or read him: and is so excellent +<lb>in deed, as witte is able, or wishe can hope, to attaine vnto: +<lb>And this not onelie to serue in the <i>Latin</i> or <i>Greke</i> tong, but +<lb>also in our own English language. But yet, bicause the prouid- +<lb>ence of God hath left vnto vs in no other tong, saue onelie in +<lb>the <i>Greke</i> and <i>Latin</i> tong, the trew preceptes, and perfite +<lb>examples of eloquence, therefore must we seeke in the Authors +<lb>onelie of those two tonges, the trewe Paterne of Eloquence, if +<lb>in any other mother tongue we looke to attaine, either to perfit +<lb>vtterance of it our selues, or skilfull iudgement of it in others. +<lb> And now to know, what Author doth medle onelie with +<lb>some one peece and member of eloquence, and who doth +<lb>perfitelie make vp the whole bodie, I will declare, as I can call +<lb>to remembrance the goodlie talke, that I haue had oftentymes, +<lb>of the trew difference of Authors, with that Ientleman of +<lb>worthie memorie, my dearest frend, and teacher of all the litle +<lb>poore learning I haue, Syr <i>Iohn Cheke</i>. +<lb> The trew difference of Authors is best knowne, <i>per diuersa +<lb>genera dicendi</i>, that euerie one vsed. And therfore here I will +<lb>deuide <i>genus dicendi</i>, not into these three, <i>Tenuè, mediocrè, & +<lb>grande</i>, but as the matter of euerie Author requireth, as +<lb> +<lb> {<i>Poeticum.</i> +<lb> {<i>Historicum.</i> +<lb> <i>in Genus</i>{<i>Philosophicum.</i> +<lb> {<i>Oratorium.</i> +<lb> +<lb> These differre one from an other, in choice of wordes, in +<lb>framyng of Sentences, in handling of Argumentes, and vse of +<lb>right forme, figure, and number, proper and fitte for euerie +<lb>matter, and euerie one of these is diuerse also in it selfe, as the +<lb>first. +<lb> +<lb> +<lb>284 <i>The second booke teachyng</i> +<lb> +<lb> {<i>Comicum.</i> +<lb> {<i>Tragicum.</i> +<lb> <i>Poeticum, in</i> {<i>Epicum.</i> +<lb> {<i>Melicum.</i> +<lb> +<lb> And here, who soeuer hath bene diligent to read aduisedlie +<lb>ouer, <i>Terence, Seneca, Virgil, Horace</i>, or els <i>Aristophanes, Sophocles, +<lb>Homer</i>, and <i>Pindar</i>, and shall diligently marke the difference +<lb>they vse, in proprietie of wordes, in forme of sentence, in +<lb>handlyng of their matter, he shall easelie perceiue, what is fitte +<lb>and <i>decorum</i> in euerie one, to the trew vse of perfite Imitation. +<lb>Whan <i>M. Watson</i> in S. Iohns College at Cambrige wrote his +<lb>excellent Tragedie of <i>Absalon, M. Cheke</i>, he and I, for that part +<lb>of trew Imitation, had many pleasant talkes togither, in com- +<lb>paring the preceptes of <i>Aristotle</i> and <i>Horace de Arte Poetica</i>, +<lb>with the examples of <i>Euripides, Sophocles</i>, and <i>Seneca</i>. Few +<lb>men, in writyng of Tragedies in our dayes, haue shot at this +<lb>marke. Some in <i>England</i>, moe in <i>France, Germanie</i>, and <i>Italie</i>, +<lb>also haue written Tragedies in our tyme: of the which, not +<lb>one I am sure is able to abyde the trew touch of <i>Aristotles</i> +<lb>preceptes, and <i>Euripides</i> examples, saue only two, that euer I +<lb>saw, <i>M. Watsons Absalon</i>, and <i>Georgius Buckananus Iephthe</i>. +<lb>One man in Cambrige, well liked of many, but best liked of +<lb>him selfe, was many tymes bold and busie, to bryng matters +<lb>vpon stages, which he called Tragedies. In one, wherby he +<lb>looked to wynne his spurres, and whereat many ignorant felowes +<lb>fast clapped their handes, he began the <i>Protasis</i> with <i>Trochæijs +<lb>Octonarijs</i>: which kinde of verse, as it is but seldome and rare +<lb>in Tragedies, so is it neuer vsed, saue onelie in <i>Epitasi</i>: whan +<lb>the Tragedie is hiest and hotest, and full of greatest troubles. +<lb>I remember ful well what <i>M. Watson</i> merelie sayd vnto me of +<lb>his blindnesse and boldnes in that behalfe although otherwise, +<lb>there passed much frendship betwene them. <i>M. Watson</i> had an +<lb>other maner care of perfection, with a feare and reuerence of +<lb>the iudgement of the best learned: Who to this day would +<lb>neuer suffer, yet his <i>Absalon</i> to go abroad, and that onelie, +<lb>bicause, in <i>locis paribus, Anapestus</i> is twise or thrise vsed in stede +<lb>of <i>Iambus</i>. A smal faulte, and such one, as perchance would +<lb>neuer be marked, no neither in <i>Italie</i> nor <i>France</i>. This I write, +<lb>not so much, to note the first, or praise the last, as to leaue in +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 285 +<lb> +<lb>memorie of writing, for good example to posteritie, what +<lb>perfection, in any tyme, was, most diligentlie sought for in like +<lb>maner, in all kinde of learnyng, in that most worthie College +<lb>of S. Iohns in Cambrige. +<lb> +<lb> {<i>Diaria.</i> +<lb> {<i>Annales.</i> +<lb> <i>Historicum in</i> {<i>Commentarios.</i> +<lb> {<i>Iustam Historiam.</i> +<lb> +<lb> For what proprietie in wordes, simplicitie in sentences, +<lb>plainnesse and light, is cumelie for these kindes, <i>Cæsar</i> and +<lb><i>Liuie</i>, for the two last, are perfite examples of Imitation: And +<lb>for the two first, the old paternes be lost, and as for some that +<lb>be present and of late tyme, they be fitter to be read once for +<lb>some pleasure, than oft to be perused, for any good Imitation of +<lb>them. +<lb> +<lb> <i>Philosophicum in</i> {<i>Sermonem</i>, as <i>officia Cic. et Eth. Arist.</i> +<lb> {<i>Contentionem.</i> +<lb> +<lb> As, the Dialoges of <i>Plato, Xenophon</i>, and <i>Cicero</i>: of which +<lb>kinde of learnyng, and right Imitation therof, <i>Carolus Sigonius</i> +<lb>hath written of late, both learnedlie and eloquentlie: but best +<lb>of all my frende <i>Ioan. Sturmius</i> in hys Commentaries vpon +<lb><i>Gorgias Platonis</i>, which booke I haue in writyng, and is not yet +<lb>set out in Print. +<lb> +<lb> {<i>Humile.</i> +<lb> <i>Oratorium in</i> {<i>Mediocre.</i> +<lb> {<i>Sublime.</i> +<lb> +<lb> Examples of these three, in the <i>Greke</i> tong, be plentifull & +<lb>perfite, as <i>Lycias, Isocrates</i>, and <i>Demosthenes</i>: and // <i>Lisias.</i> +<lb>all three, in onelie <i>Demosthenes</i>, in diuerse orations // <i>Isocrates.</i> +<lb>as <i>contra Olimpiodorum, in leptinem, & pro Ctesi-</i> // <i>Demost.</i> +<lb><i>phonte</i>. And trew it is, that <i>Hermogines</i> writeth +<lb>of <i>Demosthenes</i>, that all formes of Eloquence be perfite in him. +<lb>In <i>Ciceroes</i> Orations, <i>Medium & sublime</i> be most // <i>Cicero.</i> +<lb>excellentlie handled, but <i>Humile</i> in his Orations, +<lb>is seldome sene: yet neuerthelesse in other bookes, as in some +<lb>part of his offices, & specially <i>in Partitionibus</i>, he is comparable +<lb><i>in hoc humili & disciplinabili genere</i>, euen with the best that euer +<lb> +<lb> +<lb>286 <i>The second booke teachyng</i> +<lb> +<lb>wrote in <i>Greke</i>. But of <i>Cicero</i> more fullie in fitter place. And +<lb>thus, the trew difference of stiles, in euerie Author, and euerie +<lb>kinde of learnyng may easelie be knowne by this diuision. +<lb> +<lb> {<i>Poeticum.</i> +<lb> {<i>Historicum.</i> +<lb> <i>in Genus</i> {<i>Philosophicum.</i> +<lb> {<i>Oratorium.</i> +<lb> +<lb> Which I thought in this place to touch onelie, not to +<lb>prosecute at large, bicause, God willyng, in the <i>Latin</i> tong, +<lb>I will fullie handle it, in my booke <i>de Imitatione</i>. +<lb> Now, to touch more particularlie, which of those Authors, +<lb>that be now most commonlie in mens handes, will sone affourd +<lb>you some peece of Eloquence, and what maner a peece of +<lb>eloquence, and what is to be liked and folowed, and what to +<lb>be misliked and eschewed in them: and how some agayne will +<lb>furnish you fully withall, rightly, and wisely considered, som- +<lb>what I will write as I haue heard Syr <i>Ihon Cheke</i> many tymes +<lb>say. +<lb> The Latin tong, concerning any part of purenesse of it, +<lb>from the spring, to the decay of the same, did not endure moch +<lb>longer, than is the life of a well aged man, scarse one hundred +<lb>yeares from the tyme of the last <i>Scipio Africanus</i> and <i>Lælius</i>, to +<lb>the Empire of <i>Augustus</i>. And it is notable, that <i>Velleius Pater- +<lb>culus</i> writeth of <i>Tullie</i>, how that the perfection of eloquence did +<lb>so remayne onelie in him and in his time, as before him, were +<lb>few, which might moch delight a man, or after him any, worthy +<lb>admiration, but soch as <i>Tullie</i> might haue seene, and such as +<lb>might haue seene <i>Tullie</i>. And good cause why: for no perfec- +<lb>tion is durable. Encrease hath a time, & decay likewise, but +<lb>all perfit ripenesse remaineth but a moment: as is plainly seen +<lb>in fruits, plummes and cherries: but more sensibly in flowers, +<lb>as Roses & such like, and yet as trewlie in all greater matters. +<lb>For what naturallie, can go no hier, must naturallie yeld & +<lb>stoup againe. +<lb> Of this short tyme of any purenesse of the Latin tong, for +<lb>the first fortie yeare of it, and all the tyme before, we haue no +<lb>peece of learning left, saue <i>Plautus</i> and <i>Terence</i>, with a litle +<lb>rude vnperfit pamflet of the elder <i>Cato</i>. And as for <i>Plautus</i>, +<lb>except the scholemaster be able to make wise and ware choice, +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 287 +<lb> +<lb>first in proprietie of wordes, than in framing of Phrases and +<lb>sentences, and chieflie in choice of honestie of matter, your +<lb>scholer were better to play, then learne all that is in him. But +<lb>surelie, if iudgement for the tong, and direction for the maners, +<lb>be wisely ioyned with the diligent reading of <i>Plautus</i>, than +<lb>trewlie <i>Plautus</i>, for that purenesse of the Latin tong in Rome, +<lb>whan Rome did most florish in wel doing, and so thereby, in +<lb>well speaking also, is soch a plentifull storehouse, for common +<lb>eloquence, in meane matters, and all priuate mens affaires, as +<lb>the Latin tong, for that respect, hath not the like agayne. +<lb>Whan I remember the worthy tyme of Rome, wherein <i>Plautus</i> +<lb>did liue, I must nedes honor the talke of that tyme, which we +<lb>see <i>Plautus</i> doth vse. +<lb> <i>Terence</i> is also a storehouse of the same tong, for an other +<lb>tyme, following soone after, & although he be not so full & +<lb>plentiful as <i>Plautus</i> is, for multitude of matters, & diuersitie of +<lb>wordes, yet his wordes, be chosen so purelie, placed so orderly, +<lb>and all his stuffe so neetlie packed vp, and wittely compassed in +<lb>euerie place, as, by all wise mens iudgement, he is counted the +<lb>cunninger workeman, and to haue his shop, for the rowme that +<lb>is in it, more finely appointed, and trimlier ordered, than +<lb><i>Plautus</i> is. +<lb> Three thinges chiefly, both in <i>Plautus</i> and <i>Terence</i>, are to +<lb>be specially considered. The matter, the vtterance, the words, +<lb>the meter. The matter in both, is altogether within the +<lb>compasse of the meanest mens maners, and doth not stretch +<lb>to any thing of any great weight at all, but standeth chiefly in +<lb>vtteryng the thoughtes and conditions of hard fathers, foolish +<lb>mothers, vnthrifty yong men, craftie seruantes, sotle bawdes, +<lb>and wilie harlots, and so, is moch spent, in finding out fine +<lb>fetches, and packing vp pelting matters, soch as in London +<lb>commonlie cum to the hearing of the Masters of Bridewell. +<lb>Here is base stuffe for that scholer, that should becum hereafter, +<lb>either a good minister in Religion, or a Ciuill Ientleman in +<lb>seruice of his Prince and contrie: except the preacher do know +<lb>soch matters to confute them, whan ignorance surelie in all soch +<lb>thinges were better for a Ciuill Ientleman, than knowledge. +<lb>And thus, for matter, both <i>Plautus</i> and <i>Terence</i>, be like meane +<lb>painters, that worke by halfes, and be cunning onelie, in making +<lb>the worst part of the picture, as if one were skilfull in painting +<lb> +<lb> +<lb>288 <i>The second booke teachyng</i> +<lb> +<lb>the bodie of a naked person, from the nauell downward, but +<lb>nothing else. +<lb> For word and speach, <i>Plautus</i> is more plentifull, and <i>Terence</i> +<lb>more pure and proper: And for one respect, <i>Terence</i> is to be +<lb>embraced aboue all that euer wrote in hys kinde of argument: +<lb>Bicause it is well known, by good recorde of learning, and that +<lb>by <i>Ciceroes</i> owne witnes that some Comedies bearyng <i>Terence</i> +<lb>name, were written by worthy <i>Scipio</i>, and wise <i>Lælius</i>, and +<lb>namely <i>Heauton</i>: and <i>Adelphi</i>. And therefore as oft as I reade +<lb>those Comedies, so oft doth sound in myne eare, the pure fine +<lb>talke of Rome, which was vsed by the floure of the worthiest +<lb>nobilitie that euer Rome bred. Let the wisest man, and best +<lb>learned that liueth, read aduisedlie ouer, the first scene of +<lb><i>Heauton</i>, and the first scene of <i>Adelphi</i>, and let him consideratlie +<lb>iudge, whether it is the talke of a seruile stranger borne, or +<lb>rather euen that milde eloquent wise speach, which <i>Cicero</i> in +<lb><i>Brutus</i> doth so liuely expresse in <i>Lælius</i>. And yet neuerthelesse, +<lb>in all this good proprietie of wordes, and purenesse of phrases +<lb>which be in <i>Terence</i>, ye must not follow him alwayes in placing +<lb>of them, bicause for the meter sake, some wordes in him, +<lb>somtyme, be driuen awrie, which require a straighter placing in +<lb>plaine prose, if ye will forme, as I would ye should do, your +<lb>speach and writing, to that excellent perfitnesse, which was +<lb>onely in <i>Tullie</i>, or onelie in <i>Tullies</i> tyme. +<lb> The meter and verse of <i>Plautus</i> and <i>Terence</i> be verie meane, +<lb><i>Meter in</i> // and not to be followed: which is not their reproch, +<lb><i>Plautus &</i> // but the fault of the tyme, wherein they wrote, whan +<lb><i>Terence.</i> // no kinde of Poetrie, in the Latin tong, was brought +<lb>to perfection, as doth well appeare in the fragmentes +<lb>of <i>Ennius, Cæcilius</i>, and others, and euidentlie in <i>Plautus</i> & +<lb><i>Terence</i>, if thies in Latin be compared with right skil, with <i>Homer</i>, +<lb><i>Euripides, Aristophanes</i>, and other in Greeke of like sort. <i>Cicero</i> +<lb>him selfe doth complaine of this vnperfitnes, but more plainly +<lb><i>Quintilian</i>, saying, <i>in Comœdia maximè claudicamus, et vix leuem +<lb>consequimur vmbram</i>: and most earnestly of all <i>Horace in Arte +<lb>Poetica</i>, which he doth namely <i>propter carmen Iambicum</i>, and +<lb>referreth all good studentes herein to the Imitation of the Greeke +<lb>tong, saying. +<lb> <i>Exemplaria Græca +<lb> nocturna versate manu, versate diurna.</i> +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 289 +<lb> +<lb> This matter maketh me gladly remember, my sweete tyme +<lb>spent at Cambrige, and the pleasant talke which I had oft with +<lb><i>M. Cheke</i>, and <i>M. Watson</i>, of this fault, not onely in the olde +<lb>Latin Poets, but also in our new English Rymers at this day. +<lb>They wished as <i>Virgil</i> and <i>Horace</i> were not wedded to follow +<lb>the faultes of former fathers (a shrewd mariage in greater +<lb>matters) but by right <i>Imitation</i> of the perfit Grecians, had +<lb>brought Poetrie to perfitnesse also in the Latin tong, that we +<lb>Englishmen likewise would acknowledge and vnderstand right- +<lb>fully our rude beggerly ryming, brought first into Italie by +<lb><i>Gothes</i> and <i>Hunnes</i>, whan all good verses and all good learning +<lb>to, were destroyd by them: and after caryed into France and +<lb>Germanie: and at last, receyued into England by men of +<lb>excellent wit in deede, but of small learning, and lesse iudge- +<lb>ment in that behalfe. +<lb> But now, when men know the difference, and haue the +<lb>examples, both of the best, and of the worst, surelie, to follow +<lb>rather the <i>Gothes</i> in Ryming, than the Greekes in trew versifiyng, +<lb>were euen to eate ackornes with swyne, when we may freely +<lb>eate wheate bread emonges men. In deede, <i>Chauser, Th. +<lb>Norton</i>, of Bristow, my L. of Surrey, <i>M. Wiat, Th. Phaer</i>, +<lb>and other Ientlemen, in translating <i>Ouide, Palingenius</i>, and +<lb><i>Seneca</i>, haue gonne as farre to their great praise, as the copie +<lb>they followed could cary them, but, if soch good wittes, and +<lb>forward diligence, had bene directed to follow the best examples, +<lb>and not haue bene caryed by tyme and custome, to content +<lb>themselues with that barbarous and rude Ryming, emonges +<lb>their other worthy praises, which they haue iustly deserued, +<lb>this had not bene the least, to be counted emonges men of +<lb>learning and skill, more like vnto the Grecians, than vnto the +<lb>Gothians, in handling of their verse. +<lb> In deed, our English tong, hauing in vse chiefly, wordes of +<lb>one syllable which commonly be long, doth not well receiue the +<lb>nature of <i>Carmen Heroicum</i>, bicause <i>dactylus</i>, the aptest foote +<lb>for that verse, conteining one long & two short, is seldom there- +<lb>fore found in English: and doth also rather stumble than stand +<lb>vpon <i>Monosyllabis. Quintilian</i> in hys learned Chapiter // hand.gif +<lb><i>de Compositione</i>, geueth this lesson <i>de Monosyllabis</i>, +<lb>before me: and in the same place doth iustlie inuey against all +<lb>Ryming, that if there be any, who be angrie with me, for +<lb> +<lb> +<lb>290 <i>The second booke teachyng</i> +<lb> +<lb>misliking of Ryming, may be angry for company to, with +<lb><i>Quintilian</i> also, for the same thing: And yet <i>Quintilian</i> had +<lb>not so iust cause to mislike of it than, as men haue at this day. +<lb> And although <i>Carmen Exametrum</i> doth rather trotte and +<lb>hoble, than runne smothly in our English tong, yet I am sure, +<lb>our English tong will receiue <i>carmen Iambicum</i> as naturallie, as +<lb>either <i>Greke</i> or <i>Latin</i>. But for ignorance, men can not like, & +<lb>for idlenes, men will not labor, to cum to any perfitenes at all. +<lb>For, as the worthie Poetes in <i>Athens</i> and <i>Rome</i>, were more +<lb>carefull to satisfie the iudgement of one learned, than rashe in +<lb>pleasing the humor of a rude multitude, euen so if men in +<lb>England now, had the like reuerend regard to learning skill and +<lb>iudgement, and durst not presume to write, except they came +<lb>with the like learnyng, and also did vse like diligence, in +<lb>searchyng out, not onelie iust measure in euerie meter, as euerie +<lb>ignorant person may easely do, but also trew quantitie in euery +<lb>foote and sillable, as onelie the learned shalbe able to do, and as +<lb>the <i>Grekes</i> and <i>Romanes</i> were wont to do, surelie than rash +<lb>ignorant heads, which now can easely recken vp fourten sillables, +<lb>and easelie stumble on euery Ryme, either durst not, for lacke +<lb>of such learnyng: or els would not, in auoyding such labor, be +<lb>hand.gif // so busie, as euerie where they be: and shoppes in +<lb>London should not be so full of lewd and rude +<lb>rymes, as commonlie they are. But now, the ripest of tong, +<lb>be readiest to write: And many dayly in setting out bookes and +<lb>balettes make great shew of blossomes and buddes, in whom is +<lb>neither, roote of learning, nor frute of wisedome at all. Some that +<lb>make <i>Chaucer</i> in English and <i>Petrarch</i> in <i>Italian</i>, their Gods in +<lb>verses, and yet be not able to make trew difference, what is +<lb>a fault, and what is a iust prayse, in those two worthie wittes, +<lb>will moch mislike this my writyng. But such men be euen +<lb>like followers of <i>Chaucer</i> and <i>Petrarke</i>, as one here in England +<lb>did folow Syr <i>Tho. More</i>: who, being most vnlike vnto him, in +<lb>wit and learnyng, neuertheles in wearing his gowne awrye vpon +<lb>the one shoulder, as Syr <i>Tho. More</i> was wont to do, would +<lb>nedes be counted lyke vnto him. +<lb> This mislikyng of Ryming, beginneth not now of any +<lb>newfangle singularitie, but hath bene long misliked of many, +<lb>and that of men, of greatest learnyng, and deepest iudgement. +<lb>And soch, that defend it, do so, either for lacke of knowledge +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 291 +<lb> +<lb>what is best, or els of verie enuie, that any should performe that +<lb>in learnyng, whereunto they, as I sayd before, either for +<lb>ignorance, can not, or for idlenes will not, labor to attaine vnto. +<lb> And you that prayse this Ryming, bicause ye neither haue +<lb>reason, why to like it, nor can shew learning to defend it, yet I +<lb>will helpe you, with the authoritie of the oldest and learnedst +<lb>tyme. In <i>Grece</i>, whan Poetrie was euen at the hiest pitch of per- +<lb>fitnes, one <i>Simmias Rhodius</i> of a certaine singularitie wrote a +<lb>booke in ryming <i>Greke</i> verses, naming it oon, conteyning the +<lb>fable, how <i>Iupiter</i> in likenes of a swan, gat that egge vpon <i>Leda</i>, +<lb>whereof came <i>Castor, Pollux</i> and faire <i>Elena</i>. This booke was +<lb>so liked, that it had few to read it, but none to folow it: +<lb>But was presentlie contemned: and sone after, both Author and +<lb>booke, so forgotten by men, and consumed by tyme, as scarse +<lb>the name of either is kept in memorie of learnyng: And the like +<lb>folie was neuer folowed of any, many hondred yeares after +<lb>vntill y<sup>e</sup> <i>Hunnes</i> and <i>Gothians</i>, and other barbarous nations, of +<lb>ignorance and rude singularitie, did reuiue the same folie agayne. +<lb> The noble Lord <i>Th.</i> Earle of Surrey, first of all English +<lb>men, in translating the fourth booke of <i>Virgill</i>: // The Earle of +<lb>and <i>Gonsaluo Periz</i> that excellent learned man, // Surrey. +<lb>and Secretarie to kyng <i>Philip</i> of <i>Spaine</i>, in // <i>Gonsaluo</i> +<lb>translating the <i>Vlisses of Homer</i> out of <i>Greke</i> into // <i>Periz.</i> +<lb><i>Spanish</i>, haue both, by good iudgement, auoyded the fault of +<lb>Ryming, yet neither of them hath fullie hite perfite and trew +<lb>versifiyng. In deede, they obserue iust number, and euen feete: +<lb>but here is the fault, that their feete: be feete without ioyntes, +<lb>that is to say, not distinct by trew quantitie of sillables: And so, +<lb>soch feete, be but numme feete: and be, euen as vnfitte for +<lb>a verse to turne and runne roundly withall, as feete of brasse or +<lb>wood be vnweeldie to go well withall. And as a foote of wood, +<lb>is a plaine shew of a manifest maime, euen so feete, in our +<lb>English versifiing, without quantitie and ioyntes, be sure signes, +<lb>that the verse is either, borne deformed, vnnaturall and lame, +<lb>and so verie vnseemlie to looke vpon, except to men that be +<lb>gogle eyed them selues. +<lb> The spying of this fault now is not the curiositie of English +<lb>eyes, but euen the good iudgement also of the best // <i>Senese</i> +<lb>that write in these dayes in <i>Italie</i>: and namelie of // <i>Felice</i> +<lb>that worthie <i>Senese Felice Figliucci</i>, who, writyng // <i>Figliucci.</i> +<lb> +<lb> +<lb>292 <i>The second booke teachyng</i> +<lb> +<lb>vpon <i>Aristotles Ethickes</i> so excellentlie in <i>Italian</i>, as neuer did yet +<lb>any one in myne opinion either in <i>Greke</i> or <i>Latin</i>, amongest +<lb>other thynges doth most earnestlie inuey agaynst the rude +<lb>ryming of verses in that tong: And whan soeuer he expresseth +<lb><i>Aristotles</i> preceptes, with any example, out of <i>Homer</i> or +<lb><i>Euripides</i>, he translateth them, not after the Rymes of <i>Petrarke</i>, +<lb>but into soch kinde of perfite verse, with like feete and quantitie +<lb>of sillables, as he found them before in the <i>Greke</i> tonge: ex- +<lb>hortyng earnestlie all the <i>Italian</i> nation, to leaue of their rude +<lb>barbariousnesse in ryming, and folow diligently the excellent +<lb><i>Greke</i> and <i>Latin</i> examples, in trew versifiyng. +<lb> And you, that be able to vnderstand no more, then ye finde +<lb>in the <i>Italian</i> tong: and neuer went farder than the schole of +<lb><i>Petrarke</i> and <i>Ariostus</i> abroad, or els of <i>Chaucer</i> at home though +<lb>you haue pleasure to wander blindlie still in your foule wrong +<lb>way, enuie not others, that seeke, as wise men haue done before +<lb>them, the fairest and rightest way: or els, beside the iust +<lb>reproch of malice, wisemen shall trewlie iudge, that you do so, +<lb>as I haue sayd and say yet agayne vnto you, bicause, either, for +<lb>idlenes ye will not, or for ignorance ye can not, cum by no +<lb>better your selfe. +<lb> And therfore euen as <i>Virgill</i> and <i>Horace</i> deserue most +<lb>worthie prayse, that they spying the vnperfitnes in <i>Ennius</i> and +<lb><i>Plautus</i>, by trew Imitation of <i>Homer</i> and <i>Euripides</i>, brought +<lb>Poetrie to the same perfitnes in <i>Latin</i>, as it was in <i>Greke</i>, euen +<lb>so those, that by the same way would benefite their tong +<lb>and contrey, deserue rather thankes than disprayse in that +<lb>behalfe. +<lb> And I rejoyce, that euen poore England preuented <i>Italie</i>, +<lb>first in spying out, than in seekyng to amend this fault in +<lb>learnyng. +<lb> And here, for my pleasure I purpose a litle, by the way, to +<lb>play and sporte with my Master <i>Tully</i>: from whom commonlie +<lb>I am neuer wont to dissent. He him selfe, for this point of +<lb>learnyng, in his verses doth halt a litle by his leaue. He could +<lb>not denie it, if he were aliue, nor those defend hym now that +<lb>Tullies // loue him best. This fault I lay to his charge: +<lb>saying a- // bicause once it pleased him, though somwhat +<lb>gainst Eng- // merelie, yet oueruncurteslie, to rayle vpon poore +<lb>land. // England, obiecting both, extreme beggerie, and +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 293 +<lb> +<lb>mere barbariousnes vnto it, writyng thus vnto his frend <i>Atticus</i>: +<lb>There is not one scruple of siluer in that whole // Ad Att. +<lb>Isle, or any one that knoweth either learnyng or // Lib. iv. Ep. +<lb>letter. // 16. +<lb> But now master <i>Cicero</i>, blessed be God, and his sonne Iesu +<lb>Christ, whom you neuer knew, except it were as it pleased him +<lb>to lighten you by some shadow, as couertlie in one place ye +<lb>confesse saying: <i>Veritatis tantum vmbram consectamur</i>, // Offic. +<lb>as your Master <i>Plato</i> did before you: blessed be +<lb>God, I say, that sixten hundred yeare after you were dead and +<lb>gone, it may trewly be sayd, that for siluer, there is more +<lb>cumlie plate, in one Citie of England, than is in foure of the +<lb>proudest Cities in all <i>Italie</i>, and take <i>Rome</i> for one of them. +<lb>And for learnyng, beside the knowledge of all learned tongs and +<lb>liberall sciences, euen your owne bookes <i>Cicero</i>, be as well read, +<lb>and your excellent eloquence is as well liked and loued, and as +<lb>trewlie folowed in England at this day, as it is now, or euer +<lb>was, sence your owne tyme, in any place of <i>Italie</i>, either at +<lb><i>Arpinum</i>, where ye were borne, or els at <i>Rome</i> where ye were +<lb>brought vp. And a litle to brag with you <i>Cicero</i>, where you +<lb>your selfe, by your leaue, halted in some point of learnyng in +<lb>your owne tong, many in England at this day go streight vp, +<lb>both in trewe skill, and right doing therein. +<lb> This I write, not to reprehend <i>Tullie</i>, whom, aboue all +<lb>other, I like and loue best, but to excuse <i>Terence</i>, because in his +<lb>tyme, and a good while after, Poetrie was neuer perfited in +<lb><i>Latin</i> vntill by trew <i>Imitation</i> of the Grecians, it was at length +<lb>brought to perfection: And also thereby to exhorte the goodlie +<lb>wittes of England, which apte by nature, & willing by desire, +<lb>geue them selues to Poetrie, that they, rightly vnderstanding the +<lb>barbarous bringing in of Rymes, would labor, as <i>Virgil</i> and +<lb><i>Horace</i> did in Latin, to make perfit also this point of learning, +<lb>in our English tong. +<lb> And thus much for <i>Plautus</i> and <i>Terence</i>, for matter, tong, and +<lb>meter, what is to be followed, and what to be exchewed in them. +<lb> After <i>Plautus</i> and <i>Terence</i>, no writing remayneth vntill +<lb><i>Tullies</i> tyme, except a fewe short fragmentes of <i>L. Crassus</i> +<lb>excellent wit, here and there recited of <i>Cicero</i> for example sake, +<lb>whereby the louers of learnyng may the more lament the losse +<lb>of soch a worthie witte. +<lb> +<lb> +<lb>294 <i>The second booke teachyng</i> +<lb> +<lb> And although the Latin tong did faire blome and blossome +<lb>in <i>L. Crassus</i>, and <i>M. Antonius</i>, yet in <i>Tullies</i> tyme onely, and +<lb>in Tullie himselfe chieflie, was the Latin tong fullie ripe, and +<lb>growne to the hiest pitch of all perfection. +<lb> And yet in the same tyme, it began to fade and stoupe, as +<lb><i>Tullie</i> him selfe, in <i>Brutus de Claris Oratoribus</i>, with weeping +<lb>wordes doth witnesse. +<lb> And bicause, emongs them of that tyme, there was some +<lb>difference, good reason is, that of them of that tyme, should be +<lb>made right choice also. And yet let the best <i>Ciceronian</i> in +<lb>Italie read <i>Tullies</i> familiar epistles aduisedly ouer, and I beleue +<lb>he shall finde small difference, for the Latin tong, either in +<lb>propriety of wordes or framing of the stile, betwixt <i>Tullie</i>, and +<lb>those that write vnto him. As <i>ser. Sulpitius, A. Cecinna, +<lb>M. Cælius, M. et D. Bruti, A. Pollio, L. Plancus</i>, and diuerse +<lb>Epi. Planci // other: read the epistles of <i>L. Plancus</i> in <i>x. Lib.</i> +<lb>x. lib. Epist. // and for an assay, that Epistle namely to the <i>Coss.</i> +<lb>8. // and whole <i>Senate</i>, the eight Epistle in number, +<lb>and what could be, eyther more eloquentlie, or more wiselie +<lb>written, yea by <i>Tullie</i> himselfe, a man may iustly doubt. Thies +<lb>men and <i>Tullie</i>, liued all in one tyme, were like in authoritie, +<lb>not vnlike in learning and studie, which might be iust causes of +<lb>this their equalitie in writing: And yet surely, they neyther +<lb>were in deed, nor yet were counted in mens opinions, equall +<lb>with <i>Tullie</i> in that facultie. And how is the difference hid in +<lb>his Epistles? verelie, as the cunning of an expert Sea man, in +<lb>a faire calme fresh Ryuer, doth litle differ from the doing of +<lb>a meaner workman therein, euen so, in the short cut of a +<lb>priuate letter, where, matter is common, wordes easie, and +<lb>order not moch diuerse, small shew of difference can appeare. +<lb>But where <i>Tullie</i> doth set vp his saile of eloquence, in some +<lb>broad deep Argument, caried with full tyde and winde, of his +<lb>witte and learnyng, all other may rather stand and looke after +<lb>him, than hope to ouertake him, what course so euer he hold, +<lb>either in faire or foule. Foure men onely whan the Latin tong +<lb>was full ripe, be left vnto vs, who in that tyme did florish, and +<lb>did leaue to posteritie, the fruite of their witte and learning: +<lb><i>Varro, Salust, Cæsar</i>, and <i>Cicero</i>. Whan I say, these foure +<lb>onely, I am not ignorant, that euen in the same tyme, most +<lb>excellent Poetes, deseruing well of the Latin tong, as <i>Lucretius</i>, +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 295 +<lb> +<lb><i>Cattullus, Virgill</i> and <i>Horace</i>, did write: But, bicause, in this +<lb>litle booke, I purpose to teach a yong scholer, to go, not to +<lb>daunce: to speake, not to sing, whan Poetes in deed, namelie +<lb><i>Epici</i> and <i>Lyrici</i>, as these be, are fine dauncers, and trime +<lb>singers, but <i>Oratores</i> and <i>Historici</i> be those cumlie goers, and +<lb>faire and wise speakers, of whom I wishe my scholer to wayte +<lb>vpon first, and after in good order, & dew tyme, to be brought +<lb>forth, to the singing and dauncing schole: And for this consi- +<lb>deration, do I name these foure, to be the onelie writers of that +<lb>tyme. +<lb> +<lb> +<lb> ¶ <i>Varro.</i> +<lb> +<lb> <i>Varro</i>, in his bookes <i>de lingua Latina, et Analogia</i> as these be +<lb>left mangled and patched vnto vs, doth not enter // <i>Varro.</i> +<lb>there in to any great depth of eloquence, but as +<lb>one caried in a small low vessell him selfe verie nie the common +<lb>shore, not much vnlike the fisher men of Rye, and Hering men +<lb>of Yarmouth. Who deserue by common mens opinion, small +<lb>commendacion, for any cunning saling at all, yet neuertheles +<lb>in those bookes of <i>Varro</i> good and necessarie stuffe, for that +<lb>meane kinde of Argument, be verie well and learnedlie gathered +<lb>togither. +<lb> His bookes of Husbandrie, are moch to be regarded, and +<lb>diligentlie to be read, not onelie for the proprietie, // De Rep. +<lb>but also for the plentie of good wordes, in all // Rustica. +<lb>contrey and husbandmens affaires: which can not +<lb>be had, by so good authoritie, out of any other Author, either +<lb>of so good a tyme, or of so great learnyng, as out of <i>Varro</i>. +<lb>And yet bicause, he was fourescore yeare old, whan he wrote +<lb>those bookes, the forme of his style there compared with <i>Tullies</i> +<lb>writyng, is but euen the talke of a spent old man: whose +<lb>wordes commonlie fall out of his mouth, though verie wiselie, +<lb>yet hardly and coldie, and more heauelie also, than some eares +<lb>can well beare, except onelie for age, and authorities sake. And +<lb>perchance, in a rude contrey argument, of purpose and iudge- +<lb>ment, he rather vsed, the speach of the contrey, than talke of +<lb>the Citie. +<lb> And so, for matter sake, his wordes sometyme, be somewhat +<lb>rude: and by the imitation of the elder <i>Cato</i>, old and out of vse: +<lb> +<lb> +<lb>296 <i>The second booke teachyng</i> +<lb> +<lb>And beyng depe stept in age, by negligence some wordes do so +<lb>scape & fall from him in those bookes, as be not worth the +<lb>Lib. 3. // taking vp, by him, that is carefull to speake or +<lb>Cap. 1. // write trew Latin, as that sentence in him, <i>Romani, +<lb>in pace à rusticis alebantur, et in bello ab his tuebantur</i>. +<lb>A good student must be therfore carefull and diligent, to read +<lb>with iudgement ouer euen those Authors, which did write in the +<lb>most perfite tyme: and let him not be affrayd to trie them, +<lb>both in proprietie of wordes, and forme of style, by the touch +<lb>stone of <i>Cæsar</i> and <i>Cicero</i>, whose puritie was neuer soiled, no +<lb>not by the sentence of those, that loued them worst. +<lb> All louers of learnyng may sore lament the losse of those +<lb>The loue // bookes of <i>Varro</i>, which he wrote in his yong and +<lb>of Var- // lustie yeares, with good leysure, and great learnyng +<lb>roes // of all partes of Philosophie: of the goodliest argu- +<lb>bookes. // mentes, perteyning both to the common wealth, +<lb>and priuate life of man, as, <i>de Ratione studij, et educandis liberis</i>, +<lb>which booke, is oft recited, and moch praysed, in the fragmentes +<lb>of <i>Nonius</i>, euen for authoritie sake. He wrote most diligentlie +<lb>and largelie, also the whole historie of the state of <i>Rome</i>: the +<lb>mysteries of their whole Religion: their lawes, customes, and +<lb>gouernement in peace: their maners, and whole discipline in +<lb>warre: And this is not my gessing, as one in deed that neuer +<lb>saw those bookes, but euen, the verie iudgement, & playne +<lb>testimonie of <i>Tullie</i> him selfe, who knew & read those bookes, +<lb>in these wordes: <i>Tu ætatem Patriæ: Tu descriptiones temporum:</i> +<lb>In Acad. // <i>Tu sacrorum, tu sacerdotum Iura: Tu domesticam, +<lb>Quest. // <i>tu bellicam disciplinam: Tu sedem Regionum, locorum,</i> +<lb><i>tu omnium diuinarum humanarumque rerum nomina, +<lb>genera, officia, causas aperuisti. &c.</i> +<lb> But this great losse of <i>Varro</i>, is a litle recompensed by the +<lb>happy comming of <i>Dionysius Halicarnassæus</i> to <i>Rome</i> in +<lb><i>Augustus</i> dayes: who getting the possession of <i>Varros</i> librarie, +<lb>out of that treasure house of learning, did leaue vnto vs some +<lb>frute of <i>Varros</i> witte and diligence, I meane, his goodlie bookes +<lb><i>de Antiquitatibus Romanorum. Varro</i> was so estemed for his +<lb>excellent learnyng, as <i>Tullie</i> him selfe had a reuerence to his +<lb>Cic. ad // iudgement in all doutes of learnyng. And +<lb>Att. // <i>Antonius Triumuir</i>, his enemie, and of a contrarie +<lb>faction, who had power to kill and bannish whom +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 297 +<lb> +<lb>he listed, whan <i>Varros</i> name amongest others was brought in a +<lb>schedule vnto him, to be noted to death, he tooke his penne and +<lb>wrote his warrant of sauegard with these most goodlie wordes, +<lb><i>Viuat Varro vir doctissimus</i>. In later tyme, no man knew better, +<lb>nor liked and loued more <i>Varros</i> learnyng, than did <i>S. Augustine</i>, +<lb>as they do well vnderstand, that haue diligentlie read ouer his +<lb>learned bookes <i>de Ciuitate Dei</i>: Where he hath this most +<lb>notable sentence: Whan I see, how much <i>Varro</i> wrote, I +<lb>meruell much, that euer he had any leasure to read: and whan +<lb>I perceiue how many thinges he read, I meruell more, that euer +<lb>he had any leasure to write. &c. +<lb> And surelie, if <i>Varros</i> bookes had remained to posteritie, as +<lb>by Gods prouidence, the most part of <i>Tullies</i> did, than trewlie +<lb>the <i>Latin</i> tong might haue made good comparison with the +<lb><i>Greke</i>. +<lb> +<lb> +<lb> <i>Saluste.</i> +<lb> +<lb> <i>Salust</i>, is a wise and worthy writer: but he requireth +<lb>a learned Reader, and a right considerer of him. // <i>Salust.</i> +<lb>My dearest frend, and best master that euer I had // Syr Iohn +<lb>or heard in learning, Syr <i>I. Cheke</i>, soch a man, as // Chekes +<lb>if I should liue to see England breed the like // iudgement +<lb>againe, I feare, I should liue ouer long, did once // and coun- +<lb>giue me a lesson for <i>Salust</i>, which, as I shall neuer // sell for rea- +<lb>forget my selfe, so is it worthy to be remembred // dyng of +<lb>of all those, that would cum to perfite iudgement // <i>Saluste.</i> +<lb>of the Latin tong. He said, that <i>Salust</i> was not verie fitte for +<lb>yong men, to learne out of him, the puritie of the Latin tong: +<lb>because, he was not the purest in proprietie of wordes, nor +<lb>choisest in aptnes of phrases, nor the best in framing of +<lb>sentences: and therefore is his writing, sayd he neyther plaine +<lb>for the matter, nor sensible for mens vnderstanding. And what +<lb>is the cause thereof, Syr, quoth I. Verilie said he, bicause in +<lb><i>Salust</i> writing, is more Arte than nature, and more labor than +<lb>Arte: and in his labor also, to moch toyle, as it were, with an +<lb>vncontented care to write better than he could, a fault common +<lb>to very many men. And therefore he doth not expresse the +<lb>matter liuely and naturally with common speach as ye see +<lb><i>Xenophon</i> doth in Greeke, but it is caried and driuen forth +<lb> +<lb> +<lb>298 <i>The second booke teachyng</i> +<lb> +<lb>artificiallie, after to learned a sorte, as <i>Thucydides</i> doth in his +<lb>orations. And how cummeth it to passe, sayd I, that <i>Cæsar</i> +<lb>and <i>Ciceroes</i> talke, is so naturall & plaine, and <i>Salust</i> writing so +<lb>artificiall and darke, whan all they three liued in one tyme? +<lb>I will freelie tell you my fansie herein, said he: surely, <i>Cæsar</i> +<lb>and <i>Cicero</i>, beside a singular prerogatiue of naturall eloquence +<lb>geuen vnto them by God, both two, by vse of life, were daylie +<lb>orators emonges the common people, and greatest councellers in +<lb>the Senate house: and therefore gaue themselues to vse soch +<lb>speach as the meanest should well vnderstand, and the wisest +<lb>best allow: folowing carefullie that good councell of <i>Aristotle</i>, +<lb><i>loquendum vt multi, sapiendum vt pauci</i>. <i>Salust</i> was no soch man, +<lb>neyther for will to goodnes, nor skill by learning: but ill geuen +<lb>by nature, and made worse by bringing vp, spent the most part +<lb>of his yougth very misorderly in ryot and lechery. In the +<lb>company of soch, who, neuer geuing theyr mynde to honest +<lb>doyng, could neuer inure their tong to wise speaking. But at +<lb>last cummyng to better yeares, and bying witte at the dearest +<lb>hand, that is, by long experience of the hurt and shame that +<lb>commeth of mischeif, moued, by the councell of them that +<lb>were wise, and caried by the example of soch as were good, +<lb>first fell to honestie of life, and after to the loue of studie and +<lb>learning: and so became so new a man, that <i>Cæsar</i> being +<lb>dictator, made him Pretor in <i>Numidia</i> where he absent from his +<lb>contrie, and not inured with the common talke of Rome, but +<lb>shut vp in his studie, and bent wholy to reading, did write the +<lb>storie of the Romanes. And for the better accomplishing of +<lb>the same, he red <i>Cato</i> and <i>Piso</i> in Latin for gathering of matter +<lb>and troth: and <i>Thucydides</i> in Greeke for the order of his storie, +<lb>and furnishing of his style. <i>Cato</i> (as his tyme required) had +<lb>more troth for the matter, than eloquence for the style. And +<lb>so <i>Salust</i>, by gathering troth out of <i>Cato</i>, smelleth moch of the +<lb>roughnes of his style: euen as a man that eateth garlike for +<lb>helth, shall cary away with him the sauor of it also, whether he +<lb>will or not. And yet the vse of old wordes is not the greatest +<lb>cause of <i>Salustes</i> roughnes and darknesse: There be in <i>Salust</i> +<lb>Lib. 8. // some old wordes in deed as <i>patrare bellum, ductare</i> +<lb>Cap. 3. // <i>exercitum</i>, well noted by <i>Quintilian</i>, and verie +<lb>De Orna- // much misliked of him: and <i>supplicium</i> for <i>suppli-</i> +<lb>tu. // <i>catio</i>, a word smellyng of an older store than the +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 299 +<lb> +<lb>other two so misliked by <i>Quint</i>: And yet is that word also in +<lb><i>Varro</i>, speaking of Oxen thus, <i>boues ad victimas faciunt, atque ad +<lb>Deorum supplicia</i>: and a few old wordes mo. Read <i>Saluste</i> and +<lb><i>Tullie</i> aduisedly together: and in wordes ye shall finde small +<lb>difference: yea <i>Salust</i> is more geuen to new wordes, than to +<lb>olde, though som olde writers say the contrarie: as <i>Claritudo</i> +<lb>for <i>Gloria</i>: <i>exactè</i> for <i>perfectè</i>: <i>Facundia</i> for +<i>eloquentia</i>. Thies +<lb>two last wordes <i>exactè</i> and <i>facundia</i> now in euery mans mouth, +<lb>be neuer (as I do remember) vsed of <i>Tullie</i>, and therefore +<lb>I thinke they be not good: For surely <i>Tullie</i> speaking euery +<lb>where so moch of the matter of eloquence, would not so +<lb>precisely haue absteyned from the word <i>Facundia</i>, if it had +<lb>bene good: that is proper for the tong, & common for mens +<lb>vse. I could be long, in reciting many soch like, both olde & +<lb>new wordes in <i>Salust</i>: but in very dede neyther oldnes nor +<lb>newnesse of wordes maketh the greatest difference // The cause why +<lb>betwixt <i>Salust</i> and <i>Tullie</i>, but first strange phrases // Salust is not +<lb>made of good Latin wordes, but framed after the // like Tully. +<lb>Greeke tonge, which be neyther choisly borowed of them, nor +<lb>properly vsed by him: than, a hard composition and crooked +<lb>framing of his wordes and sentences, as a man would say, +<lb>English talke placed and framed outlandish like. As for +<lb>example first in phrases, <i>nimius et animus</i> be two vsed wordes, +<lb>yet <i>homo nimius animi</i>, is an vnused phrase. <i>Vulgus, et amat, et +<lb>fieri</i>, be as common and well known wordes, as may be in the +<lb>Latin tong, yet <i>id quod vulgò amat fieri</i>, for <i>solet fieri</i>, is but +<lb>a strange and grekish kind of writing. <i>Ingens et vires</i> be +<lb>proper wordes, yet <i>vir ingens virium</i> is an vnproper kinde of +<lb>speaking and so be likewise, +<lb> +<lb> {<i>æger consilij.</i> +<lb> {<i>promptissimus belli.</i> +<lb> {<i>territus animi.</i> +<lb> +<lb>and many soch like phrases in <i>Salust</i>, borowed as I sayd not +<lb>choisly out of Greeke, and vsed therefore vnproperlie in Latin. +<lb>Againe, in whole sentences, where the matter is good, the +<lb>wordes proper and plaine, yet the sense is hard and darke, and +<lb>namely in his prefaces and orations, wherein he vsed most +<lb>labor, which fault is likewise in <i>Thucydides</i> in Greeke, of whom +<lb><i>Salust</i> hath taken the greatest part of his darkenesse. For +<lb> +<lb> +<lb>300 <i>The second booke teachyng</i> +<lb> +<lb><i>Thucydides</i> likewise wrote his storie, not at home in Grece, but +<lb>abrode in Italie, and therefore smelleth of a certaine outlandish +<lb>kinde of talke, strange to them of <i>Athens</i>, and diuerse from their +<lb>writing, that liued in Athens and Grece, and wrote the same +<lb>tyme that <i>Thucydides</i> did, as <i>Lysias, Xenophon, Plato</i>, and +<lb><i>Isocrates</i>, the purest and playnest writers, that euer wrote in any +<lb>tong, and best examples for any man to follow whether he +<lb>write, Latin, Italian, French, or English. <i>Thucydides</i> also +<lb>semeth in his writing, not so much benefited by nature, as +<lb>holpen by Arte, and caried forth by desire, studie, labor, toyle, +<lb>and ouer great curiositie: who spent xxvii. yeares in writing his +<lb>eight bookes of his history. <i>Salust</i> likewise wrote out of his +<lb>Dionys. // contrie, and followed the faultes of <i>Thuc.</i> to +<lb>Halycar. // moch: and boroweth of him som kinde of writing, +<lb>ad Q. / which the Latin tong can not well beare, as <i>Casus</i> +<lb>Tub. de // <i>nominatiuus</i> in diuerse places <i>absolutè positus</i>, as in +<lb>Hist. Thuc. // that place of <i>Iugurth</i>, speaking <i>de leptitanis, itaque ab +<lb>imperatore facilè quæ petebant adepti, missæ sunt eò cohortes +ligurum +<lb>quatuor</i>. This thing in participles, vsed so oft in <i>Thucyd.</i> and other +<lb>Greeke authors to, may better be borne with all, but <i>Salust</i> vseth +<lb>the same more strangelie and boldlie, as in thies wordes, <i>Multis +<lb>sibi quisque imperium petentibus</i>. I beleue, the best Grammarien in +<lb>England can scarse giue a good reule, why <i>quisque</i> the nominatiue +<lb>case, without any verbe, is so thrust vp amongest so many +<lb>oblique cases. Some man perchance will smile, and laugh to +<lb>scorne this my writyng, and call it idle curiositie, thus to busie +<lb>my selfe in pickling about these small pointes of Grammer, not +<lb>fitte for my age, place and calling, to trifle in: I trust that man, +<lb>be he neuer so great in authoritie, neuer so wise and learned, +<lb>either, by other mens iudgement, or his owne opinion, will yet +<lb>thinke, that he is not greater in England, than <i>Tullie</i> was at +<lb><i>Rome</i>, not yet wiser, nor better learned than <i>Tullie</i> was him +<lb>selfe, who, at the pitch of three score yeares, in the middes of +<lb>the broyle betwixt <i>Cæsar</i> and <i>Pompeie</i>, whan he knew not, +<lb>whether to send wife & children, which way to go, where to +<lb>hide him selfe, yet, in an earnest letter, amongest his earnest +<lb>Ad Att. // councelles for those heuie tymes concerning both +<lb>Lib. 7. Epi- // the common state of his contrey, and his owne +<lb>stola. 3. // priuate great affaires he was neither vnmyndfull +<lb>nor ashamed to reason at large, and learne gladlie of <i>Atticus</i>, +<lb> +<lb> +<lb><i>the ready way to the Latin tong.</i> 301 +<lb> +<lb>a lesse point of Grammer than these be, noted of me in <i>Salust</i>, +<lb>as, whether he should write, <i>ad Piræea, in Piræea</i>, or <i>in +<lb>Piræeum</i>, or <i>Piræeum sine præpositione:</i> And in those heuie +<lb>tymes, he was so carefull to know this small point of Grammer, +<lb>that he addeth these wordes <i>Si hoc mihi zetema persolueris, +<lb>magna me molestia liberaris</i>. If <i>Tullie</i>, at that age, in that +<lb>authoritie, in that care for his contrey, in that ieoperdie for him +<lb>selfe, and extreme necessitie of hys dearest frendes, beyng also +<lb>the Prince of Eloquence hym selfe, was not ashamed to descend +<lb>to these low pointes of Grammer, in his owne naturall tong, +<lb>what should scholers do, yea what should any man do, if he do +<lb>thinke well doyng, better than ill doyng: And had rather be, +<lb>perfite than meane, sure than doutefull, to be what he should +<lb>be, in deed, not seeme what he is not, in opinion. He that +<lb>maketh perfitnes in the <i>Latin</i> tong his marke, must cume to it +<lb>by choice & certaine knowledge, not stumble vpon it by chance +<lb>and doubtfull ignorance: And the right steppes to reach vnto it, +<lb>be these, linked thus orderlie together, aptnes of nature, loue of +<lb>learnyng, diligence in right order, constancie with pleasant +<lb>moderation, and alwayes to learne of them that be best, and so +<lb>shall you iudge as they that be wisest. And these be those +<lb>reules, which worthie Master <i>Cheke</i> dyd impart vnto me con- +<lb>cernyng <i>Salust</i>, and the right iudgement of the <i>Latin</i> tong. +<lb> +<lb> +<lb> ¶ <i>Cæsar.</i> +<lb> +<lb> <i>Cæsar</i> for that litle of him, that is left vnto vs, is like the +<lb>halfe face of a <i>Venus</i>, the other part of the head beyng hidden, +<lb>the bodie and the rest of the members vnbegon, yet so +<lb>excellentlie done by <i>Apelles</i>, as all men may stand still to mase +<lb>and muse vpon it, and no man step forth with any hope to +<lb>performe the like. +<lb> His seuen bookes <i>de bello Gallico</i>, and three <i>de bello Ciuili</i>, be +<lb>written, so wiselie for the matter, so eloquentlie for the tong, +<lb>that neither his greatest enemies could euer finde the least note +<lb>of parcialitie in him (a meruelous wisdome of a man, namely +<lb>writyng of his owne doynges) nor yet the best iudegers of the +<lb><i>Latin</i> tong, nor the most enuious lookers vpon other mens +<lb>writynges, can say any other, but all things be most perfitelie +<lb>done by him. +<lb> +<lb> +<lb>302 <i>The ready way to the Latin tong.</i> +<lb> +<lb> <i>Brutus, Caluus</i>, and <i>Calidius</i>, who found fault with <i>Tullies</i> +<lb>fulnes in woordes and matter, and that rightlie, for <i>Tullie</i> did +<lb>both, confesse it, and mend it, yet in <i>Cæsar</i>, they neither did, +<lb>nor could finde the like, or any other fault. +<lb> And therfore thus iustlie I may conclude of <i>Cæsar</i>, that +<lb>where, in all other, the best that euer wrote, in any tyme, or in +<lb>any tong, in <i>Greke</i> or <i>Latin</i>, I except neither <i>Plato, Demosthenes</i>, +<lb>nor <i>Tullie</i>, some fault is iustlie noted, in <i>Cæsar</i> onelie, could +<lb>neuer yet fault be found. +<lb> Yet neuertheles, for all this perfite excellencie in +<lb>him, yet it is but in one member of eloquence, and +<lb>that but of one side neither, whan we must +<lb>looke for that example to folow, which hath +<lb>a perfite head, a whole bodie, forward +<lb>and backward, armes and +<lb>legges and all. +<lb> +<lb><i>FINIS.</i> +<lb> + + + + + +End of The Project Gutenberg Etext of The Scholemaster, by Roger Ascham +End of The Project Gutenberg Etext of The Schoolmaster, by Roger Ascham + diff --git a/old/smstr10.zip b/old/smstr10.zip Binary files differnew file mode 100644 index 0000000..33e7dfc --- /dev/null +++ b/old/smstr10.zip |