When the right virtuous Edward Wotton and I were at the emperor’s court together, we gave ourselves to learn horsemanship of John Pietro Pugliano: one that with great commendation had the place of an esquire in his stable. And he, according to the fertileness of the Italian wit, did not only afford us the demonstration of his practice, but sought to enrich our minds with the contemplations therein, which he thought most precious. But with none I remember mine ears were at any time more laden, than when (either angered with slow payment, or moved with our learner-like admiration) he exercised his speech in the praise of his faculty. He said, soldiers were the noblest estate of mankind, and horsemen, the noblest of soldiers. He said, they were the masters of war, and ornaments of peace: speedy goers, and strong abiders, triumphers both in camps and courts. Nay, to so unbelieved a point he proceeded, as that no earthly thing bred such wonder to a prince, as to be a good horseman. Skill of government was but a pedanteria in comparison: then would he add certain praises, by telling what a peerless beast a horse was. The only serviceable courtier without flattery, the beast of most beauty, faithfulness, courage, and such more, that, if I had not been a piece of a logician before I came to him, I think he would have persuaded me to have wished myself a horse. But thus much at least with his no few words he drove into me, that self-love is better than any gilding to make that seem gorgeous, wherein ourselves are parties. Wherein, if Pugliano his strong affection and weak arguments will not satisfy you, I will give you a nearer example of myself, who (I know not by what mischance) in these my not old years and idlest times, having slipped into the title of a poet, am provoked to say something unto you in the defence of that my unelected vocation; which if I handle with more good will than good reasons, bear with me, sith the scholar is to be pardoned that followeth the steps of his master. And yet I must say that, as I have just cause to make a pitiful defence of poor poetry, which from almost the highest estimation of learning is fallen to be the laughing-stock of children, so have I need to bring some more available proofs: sith the former is by no man barred of his deserved credit, the silly latter hath had even the names of philosophers used to the defacing of it, with great danger of civil war among the muses. And first, truly to all them that professing learning inveigh against poetry may justly be objected, that they go very near to ungratefulness, to seek to deface that which, in the noblest nations and languages that are known, hath been the first light-giver to ignorance, and first nurse, whose milk by little and little enabled them to feed afterwards of tougher knowledges: and will they now play the hedgehog that, being received into the den, drove out his host? or rather the vipers, that with their birth kill their parents? Let learned Greece in any of her manifold sciences, be able to show me one book, before Musaeus, Homer, and Hesiodus, all three nothing else but poets. Nay, let any history be brought, that can say any writers were there before them, if they were not men of the same skill, as Orpheus, Linus, and some other are named: who having been the first of that country, that made pens deliverers of their knowledge to their posterity, may justly challenge to be called their fathers in learning: for not only in time they had this priority (although in itself antiquity be venerable) but went before them, as causes to draw with their charming sweetness the wild untamed wits to an admiration of knowledge. So as Amphion was said to move stone with his poetry, to build Thebes. And Orpheus to be listened to by beasts indeed, stony and beastly people. So among the Romans were Livius Andronicus, and Ennius. So in the Italian language, the first that made it aspire to be a treasure-house of science were the poets Dante, Boccace, and Petrarch. So in our English were Gower and Chaucer.
After whom, encouraged and delighted with their excellent foregoing, others have followed, to beautify our mother tongue, as well in the same kind as in other arts. This did so notably show itself, that the philosophers of Greece durst not a long time appear to the world but under the masks of poets. So Thales, Empedocles, and Parmenides sang their natural philosophy in verses: so did Pythagoras and Phocylides their moral counsels: so did Tyrtaus in war matters, and Solon in matters of policy: or rather, they being poets, did exercise their delightful vein in those points of highest knowledge, which before them lay hid to the world. For that wise Solon was directly a poet, it is manifest, having written in verse the notable fable of the Atlantic Island, which was continued by Plato.
And truly, even Plato, whosoever well considereth, shall find, that in the body of his work, though the inside and strength were philosophy, the skin as it were and beauty depended most of poetry: for all standeth upon dialogues, wherein he feigneth many honest burgesses of Athens to speak of such matters, that if they had been set on the rack, they would never have confessed them. Besides, his poetical describing the circumstances of their meetings, as the well ordering of a banquet, the delicacy of a walk, with interlacing mere tales, as Gyges’ ring, and others, which who knows not to be the flowers of poetry, did never walk into Apollo’s garden.
And even historiographers (although their lips sound of things done, and verity be written in their foreheads) have been glad to borrow both fashion, and perchance weight, of poets. So Herodotus entitled his history by the name of the nine Muses: and both he, and all the rest that followed him, either stole or usurped of poetry their passionate describing of passions, the many particularities of battles, which no man could affirm: or if that be denied me, long orations put in the mouths of great kings and captains, which it is certain they never pronounced. So that truly, neither philosopher nor historiographer could at the first have entered into the gates of popular judgments, if they had not taken a great passport of poetry, which, in all nations at this day where learning flourisheth not, is plain to be seen: in all which they have some feeling of poetry. In Turkey, besides their law-giving divines, they have no other writers but poets. In our neighbour country Ireland, where truly learning goeth very bare, yet are their poets held in a devout reverence. Even among the most barbarous and simple Indians where no writing is, yet have they their poets, who make and sing songs which they call areytos, both of their ancestors’ deeds, and praises of their Gods. A sufficient probability, that, if ever learning come among them, it must be by having their hard dull wits softened and sharpened with the sweet delights of poetry. For until they find a pleasure in the exercises of the mind, great promises of much knowledge will little persuade them, that know not the fruits of knowledge. In Wales, the true remnant of the ancient Britons, as there are good authorities to show the long time they had poets, which they called bards: so through all the conquests of Romans, Saxons, Danes, and Normans, some of whom did seek to ruin all memory of learning from among them, yet do their poets, even to this day, last; so as it is not more notable in soon beginning than in long continuing. But since the authors of most of our sciences were the Romans, and before them the Greeks, let us a little stand upon their authorities, but even so far as to see what names they have given unto this now scorned skill.
Among the Romans a poet was called vates, which is as much as a diviner, fore-seer, or prophet, as by his conjoined words vaticinium and vaticinari is manifest: so heavenly a title did that excellent people bestow upon this heart-ravishing knowledge. And so far were they carried into the admiration thereof, that they thought in the chanceable hitting upon any such verses great foretokens of their following fortunes were placed. Whereupon grew the word of Sortes Virgilianae, when, by sudden opening Virgil’s book, they lighted upon any verse of his making, whereof the histories of the emperors’ lives are full: as of Albinus the governor of our island, who in his childhood met with this verse
Arma amens capio nee sat rationis in armis:
and in his age performed it; which although it were a very vain and godless superstition, as also it was to think that spirits were commanded by such verses (whereupon this word charms, derived of Carmina, cometh), so yet serveth it to show the great reverence those wits were held in. And altogether not without ground, since both the oracles of Delphos and Sibylla’s prophecies were wholly delivered in verses. For that same exquisite observing of number and measure in words, and that high-flying liberty of conceit proper to the Poet, did seem to have some divine force in it.
And may not I presume a little further, to show the reasonableness of this word vates? And say that the holy David’s Psalms are a divine poem? If I do, I shall not do it without the testimony of great learned men, both ancient and modern: but even the name Psalms will speak for me; which being interpreted is nothing but songs. Then that it is fully written in metre, as all learned Hebricians agree, although the rules be not yet fully found. Lastly and principally, his handling his prophecy, which is merely poetical. For what else is the awaking his musical instruments? The often and free changing of persons? His notable prosopopeias, when he maketh you, as it were, see God coming in His majesty? His telling of the beasts’ joyfulness, and hills leaping, but a heavenly poesy: wherein almost he showeth himself a passionate lover of that unspeakable and everlasting beauty to be seen by the eyes of the mind, only cleared by faith? But truly now having named him, I fear me I seem to profane that holy name, applying it to poetry, which is among us thrown down to so ridiculous an estimation: but they that with quiet judgments will look a little deeper into it, shall find the end and working of it such as, being rightly applied, deserveth not to be scourged out of the Church of God.
But now, let us see how the Greeks named it, and how they deemed of it. The Greeks called him a poet, which name hath, as the most excellent, gone through other languages. It cometh of this word poiein, which is, to make: wherein I know not, whether by luck or wisdom, we Englishmen have met with the Greeks, in calling him a maker: which name, how high and incomparable a title it is, I had rather were known by marking the scope of other sciences, than by my partial allegation.
There is no art delivered to mankind, that hath not the works of nature for his principal object, without which they could not consist, and on which they so depend, as they become actors and players, as it were, of what nature will have set forth. So doth the astronomer look upon the stars, and by that he seeth, setteth down what order nature hath taken therein. So do the geometrician, and arithmetician, in their diverse sorts of quantities. So doth the musician, in times, tell you which by nature agree, which not. The natural philosopher thereon hath his name, and the moral philosopher standeth upon the natural virtues, vices, and passions of man; and follow nature (saith he) therein, and thou shalt not err. The lawyer saith what men have determined. The historian what men have done. The grammarian speaketh only of the rules of speech; and the rhetorician, and logician, considering what in nature will soonest prove and persuade, thereon give artificial rules, which still are compassed within the circle of a question, according to the proposed matter. The physician weigheth the nature of a man’s body, and the nature of things helpful, or hurtful unto it. And the metaphysic, though it be in the second and abstract notions, and therefore be counted supernatural, yet doth he indeed build upon the depth of nature: only the poet, disdaining to be tied to any such subjection, lifted up with the vigour of his own invention, doth grow in effect another nature, in making things either better than nature bringeth forth, or quite anew forms such as never were in nature, as the heroes, demigods, cyclops, chimeras, furies, and such like: so as he goeth hand in hand with nature, not inclosed within the narrow warrant of her gifts, but freely ranging only within the zodiac of his own wit.
Nature never set forth the earth in so rich tapestry, as divers poets have done, neither with pleasant rivers, fruitful trees, sweet-smelling flowers: nor whatsoever else may make the too much loved earth more lovely. Her world is brazen, the poets only deliver a golden: but let those things alone and go to man, for whom as the other things are, so it seemeth in him her uttermost cunning is employed, and know whether she have brought forth so true a lover as Theagenes, so constant a friend as Pylades, so valiant a man as Orlando, so right a prince as Xenophon’s Cyrus: so excellent a man every way, as Virgil’s Aneas. Neither let this be jestingly conceived, because the works of the one be essential, the other, in imitation or fiction; for any understanding knoweth the skill of the artificer standeth in that idea or fore-conceit of the work, and not in the work itself. And that the poet hath that idea, is manifest, by delivering them forth in such excellency as he hath imagined them. Which delivering forth also is not wholly imaginative, as we are wont to say by them that build castles in the air: but so far substantially it worketh, not only to make a Cyrus, which had been but a particular excellency, as Nature might have done, but to bestow a Cyrus upon the world, to make many Cyruses, if they will learn aright, why and how that maker made him.
Neither let it be deemed too saucy a comparison to balance the highest point of man’s wit with the efficacy of Nature: but rather give right honour to the heavenly Maker of that maker: who, having made man to his own likeness, set him beyond and over all the works of that second nature, which in nothing he showeth so much as in poetry: when, with the force of a divine breath, he bringeth things forth far surpassing her doings, with no small argument to the incredulous of that first accursed fall of Adam; sith our erected wit maketh us know what perfection is, and yet our infected will keepeth us from reaching unto it. But these arguments will by few be understood, and by fewer granted. Thus much (I hope) will be given me, that the Greeks, with some probability of reason, gave him the name above all names of learning. Now let us go to a more ordinary opening of him, that the truth may be more palpable: and so I hope, though we get not so unmatched a praise as the etymology of his names will grant, yet his very description, which no man will deny, shall not justly be barred from a principal commendation.
Poesy, therefore, is an art of imitation, for so Aristotle termeth it in his word Mimesis, that is to say, a representing, counterfeiting, or figuring forth: to speak metaphorically, a speaking picture: with this end, to teach and delight; of this have been three several kinds. The chief both in antiquity and excellency, were they that did imitate the inconceivable excellencies of God. Such were David in his Psalms, Solomon in his Song of Songs, in his Ecclesiastes, and Proverbs: Moses and Deborah, in their hymns, and the writer of Job; which, beside other, the learned Emanuel Tremilius and Franciscus Junius do entitle the poetical part of Scripture. Against these none will speak that hath the Holy Ghost in due holy reverence.
In this kind, though in a full wrong divinity, were Orpheus, Amphion, Homer in his hymns, and many other, both Greeks and Romans: and this poesy must be used by whosoever will follow St. James his counsel, in singing psalms when they are merry: and I know is used with the fruit of comfort by some, when, in sorrowful pangs of their death-bringing sins, they find the consolation of the never-leaving goodness.
The second kind, is of them that deal with matters philosophical; either moral, as Tyrtaus, Phocylides, and Cato: or natural, as Lucretius and Virgil’s Georgics; or astronomical, as Manilius, and Pontanus; or historical, as Lucan; which who mislike, the fault is in their judgments quite out of taste, and not in the sweet food of sweetly-uttered knowledge. But because this second sort is wrapped within the fold of the proposed subject, and takes not the course of his own invention, whether they properly be poets or no, let grammarians dispute; and go to the third, indeed right poets, of whom chiefly this question ariseth; betwixt whom and these second is such a kind of difference, as betwixt the meaner sort of painters (who counterfeit only such faces as are set before them) and the more excellent; who, having no law but wit, bestow that in colours upon you which is fittest for the eye to see; as the constant, though lamenting look of Lucretia, when she punished in herself another’s fault.
Wherein he painteth not Lucretia whom he never saw, but painteth the outward beauty of such a virtue: for these third be they which most properly do imitate to teach and delight; and, to imitate, borrow nothing of what is, hath been, or shall be: but range, only reined with learned discretion, into the divine consideration of what may be, and should be. These be they that, as the first and most noble sort may justly be termed Vates, so these are waited on in the excellentest languages and best understandings, with the fore-described name of poets: for these indeed do merely make to imitate: and imitate both to delight and teach: and delight to move men to take that goodness in hand, which without delight they would fly as from a stranger: and teach, to make them know that goodness whereunto they are moved, which being the noblest scope to which ever any learning was directed, yet want there not idle tongues to bark at them. These be subdivided into sundry more special denominations. The most notable be the heroic, lyric, tragic, comic, satiric, iambic, elegiac, pastoral, and certain others. Some of these being termed according to the matter they deal with, some by the sorts of verses they liked best to write in, for indeed the greatest part of poets have apparelled their poetical inventions in that numbrous kind of writing which is called verse: indeed but apparelled, verse being but an ornament and no cause to poetry: sith there have been many most excellent poets that never versified, and now swarm many versifiers that need never answer to the name of poets. For Xenophon, who did imitate so excellently, as to give us effigiem justi imperii the portraiture of a just empire under the name of Cyrus (as Cicero says of him), made therein an absolute heroical poem.
So did Heliodorus in his sugared invention of that picture of love in Theagenes and Chariclea, and yet both these wrote in prose: which I speak to show, that it is not rhyming and versing that maketh a poet, no more than a long gown maketh an advocate: who, though he pleaded in armour, should be an advocate and no soldier. But it is that feigning notable images of virtues, vices, or what else, with that delightful teaching which must be the right describing note to know a poet by: although, indeed, the senate of poets hath chosen verse as their fittest raiment, meaning, as in matter they passed all in all, so in manner to go beyond them: not speaking (table-talk fashion, or like men in a dream) words as they chanceably fall from the mouth, but peyzing [Footnote: weighing.] each syllable of each word by just proportion according to the dignity of the subject.
Now, therefore, it shall not be amiss first to weigh this latter sort of poetry by his works, and then by his parts; and if in neither of these anatomies he be condemnable, I hope we shall obtain a more favourable sentence. This purifying of wit, this enriching of memory, enabling of judgment, and enlarging of conceit, which commonly we call learning, under what name soever it come forth, or to what immediate end soever it be directed, the final end is, to lead and draw us to as high a perfection, as our degenerate souls made worse by their clayey lodgings, can be capable of. This, according to the inclination of the man, bred many formed impressions; for some that thought this felicity principally to be gotten by knowledge, and no knowledge to be so high and heavenly as acquaintance with the stars, gave themselves to astronomy; others, persuading themselves to be demigods if they knew the causes of things, became natural and supernatural philosophers; some an admirable delight drew to music; and some the certainty of demonstration, to the mathematics. But all, one and other, having this scope to know, and by knowledge to lift up the mind from the dungeon of the body, to the enjoying his own divine essence. But when by the balance of experience it was found, that the astronomer looking to the stars might fall into a ditch, that the inquiring philosopher might be blind in himself, and the mathematician might draw forth a straight line with a crooked heart: then lo, did proof the overruler of opinions make manifest that all these are but serving sciences, which, as they have each a private end in themselves, so yet are they all directed to the highest end of the mistress knowledge, by the Greeks called Arkitektonike, which stands (as I think) in the knowledge of a man’s self, in the ethic and politic consideration, with the end of well-doing, and not of well-knowing only; even as the saddler’s next end is to make a good saddle: but his farther end, to serve a nobler faculty, which is horsemanship: so the horseman’s to soldiery, and the soldier not only to have the skill, but to perform the practice of a soldier: so that the ending end of all earthly learning, being virtuous action, those skills that most serve to bring forth that, have a most just title to be princes over all the rest. Wherein if we can show the poet’s nobleness, by setting him before his other competitors, among whom as principal challengers step forth the moral philosophers, whom methinketh I see coming towards me with a sullen gravity, as though they could not abide vice by daylight, rudely clothed for to witness outwardly their contempt of outward things, with books in their hands against glory, whereto they set their names, sophistically speaking against subtlety, and angry with any man in whom they see the foul fault of anger; these men casting largess as they go, of definitions, divisions, and distinctions, with a scornful interrogative, do soberly ask, whether it be possible to find any path, so ready to lead a man to virtue, as that which teacheth what virtue is? and teacheth it not only by delivering forth his very being, his causes, and effects: but also, by making known his enemy vice, which must be destroyed, and his cumbersome servant passion, which must be mastered, by showing the generalities that contain it, and the specialities that are derived from it: lastly, by plain setting down, how it extendeth itself out of the limits of a man’s own little world, to the government of families and maintaining of public societies. [Footnote: A principal clause—It will be well, or some equivalent—is unhappily lacking to this long sentence.]
The historian scarcely giveth leisure to the moralist, to say so much, but that he, laden with old mouse-eaten records, authorizing himself (for the most part) upon other histories, whose greatest authorities are built upon the notable foundation of hearsay, having much ado to accord differing writers, and to pick truth out of partiality, better acquainted with a thousand years ago than with the present age, and yet better knowing how this world goeth than how his own wit runneth, curious for antiquities and inquisitive of novelties, a wonder to young folks, and a tyrant in table-talk, denieth in a great chafe that any man, for teaching of virtue and virtuous actions, is comparable to him. I am Lux vitae, Temporum Magistra, Vita memoriae, Nuncia vetustatis, &c.
The philosopher (saith he) teacheth a disputative virtue, but I do an active: his virtue is excellent in the dangerless academy of Plato, but mine showeth forth her honourable face in the battles of Marathon, Pharsalia, Poitiers, and Agincourt. He teacheth virtue by certain abstract considerations, but I only bid you follow the footing of them that have gone before you. Old-aged experience goeth beyond the fine- witted philosopher, but I give the experience of many ages. Lastly, if he make the songbook, I put the learner’s hand to the lute; and if he be the guide, I am the light.
Then would he allege you innumerable examples, conferring story by story, how much the wisest senators and princes have been directed by the credit of history, as Brutus, Alphonsus of Aragon, and who not, if need be? At length the long line of their disputation maketh a point in this, that the one giveth the precept, and the other the example.
Now, whom shall we find (sith the question standeth for the highest form in the school of learning) to be moderator? Truly, as me seemeth, the poet; and if not a moderator, even the man that ought to carry the title from them both, and much more from all other serving sciences. Therefore compare we the poet with the historian and with the moral philosopher, and, if he go beyond them both, no other human skill can match him. For as for the divine, with all reverence it is ever to be excepted, not only for having his scope as far beyond any of these, as eternity exceedeth a moment, but even for passing each of these in themselves.
And for the lawyer, though Jus be the daughter of Justice, and Justice the chief of virtues, yet because he seeketh to make men good, rather Formidine poenae than Virtutis amore or to say righter, doth not endeavour to make men good, but that their evil hurt not others: having no care, so he be a good citizen, how bad a man he be. Therefore, as our wickedness maketh him necessary, and necessity maketh him honourable, so is he not in the deepest truth to stand in rank with these, who all endeavour to take naughtiness away, and plant goodness even in the secretest cabinet of our souls. And these four are all that any way deal in that consideration of men’s manners, which being the supreme knowledge, they that best breed it deserve the best commendation.
The philosopher therefore and the historian are they which would win the goal: the one by precept, the other by example. But both not having both, do both halt. For the philosopher, setting down with thorny argument the bare rule, is so hard of utterance, and so misty to be conceived, that one that hath no other guide but him shall wade in him till he be old before he shall find sufficient cause to be honest; for his knowledge standeth so upon the abstract and general, that happy is that man who may understand him, and more happy that can apply what he doth understand.
On the other side, the historian wanting the precept is so tied, not to what should be, but to what is, to the particular truth of things, and not to the general reason of things, that his example draweth no necessary consequence, and therefore a less fruitful doctrine.
Now doth the peerless poet perform both: for whatsoever the philosopher saith should be done, he giveth a perfect picture of it in some one, by whom he presupposeth it was done. So as he coupleth the general notion with the particular example. A perfect picture, I say; for he yieldeth to the powers of the mind an image of that whereof the philosopher bestoweth but a wordish description: which doth neither strike, pierce, nor possess the sight of the soul so much as that other doth.
For as in outward things, to a man that had never seen an elephant or a rhinoceros, who should tell him most exquisitely all their shapes, colour, bigness, and particular marks; or of a gorgeous palace, the architecture; with declaring the full beauties, might well make the hearer able to repeat, as it were by rote, all he had heard, yet should never satisfy his inward conceits, with being witness to itself of a true lively knowledge: but the same man, as soon as he might see those beasts well painted, or the house well in model, should straightway grow without need of any description, to a judicial comprehending of them: so no doubt the philosopher with his learned definition, be it of virtue, vices, matters of public policy or private government, replenisheth the memory with many infallible grounds of wisdom: which, notwithstanding, lie dark before the imaginative and judging power, if they be not illuminated or figured forth by the speaking picture of poesy.
Tully taketh much pains and many times not without poetical helps, to make us know the force love of our country hath in us. Let us but hear old Anchises speaking in the midst of Troy’s flames, or see Ulysses, in the fulness of all Calypso’s delights, bewail his absence from barren and beggarly Ithaca. Anger, the Stoics say, was a short madness; let but Sophocles bring you Ajax on a stage, killing and whipping sheep and oxen, thinking them the army of Greeks, with their chieftains Agamemnon and Menelaus, and tell me if you have not a more familiar insight into anger, than finding in the schoolmen his genus and difference. See whether wisdom and temperance in Ulysses and Diomedes, valour in Achilles, friendship in Nisus and Euryalus, even to an ignorant man, carry not an apparent shining: and contrarily, the remorse of conscience in Odipus, the soon repenting pride of Agamemnon, the self-devouring cruelty in his father Atreus, the violence of ambition in the two Theban brothers, the sour-sweetness of revenge in Medea, and to fall lower, the Terentian Gnatho and our Chaucer’s Pandar, so expressed, that we now use their names to signify their trades. And finally, all virtues, vices, and passions so in their own natural seats laid to the view, that we seem not to hear of them, but clearly to see through them. But even in the most excellent determination of goodness, what philosopher’s counsel can so readily detect a prince, as the feigned Cyrus in Xenophon? or a virtuous man in all fortunes, as Aneas in Virgil? or a whole commonwealth, as the way of Sir Thomas More’s Utopia? I say the way; because where Sir Thomas More erred, it was the fault of the man and not of the poet; for that way of patterning a commonwealth was most absolute, though he perchance hath not so absolutely performed it: for the question is, whether the feigned image of poesy, or the regular instruction of philosophy, hath the more force in teaching; wherein if the philosophers have more rightly showed themselves philosophers than the poets have obtained to the high top of their profession, as in truth
Mediocribus esse poetis,
Non Di, non homines, non concessere columna:
it is I say again, not the fault of the art, but that by few men that art can be accomplished.
Certainly, even our Saviour Christ could as well have given the moral commonplaces of uncharitableness and humbleness, as the divine narration of Dives and Lazarus: or of disobedience and mercy, as that heavenly discourse of the lost child and the gracious Father; but that his through-searching wisdom knew the estate of Dives burning in hell, and of Lazarus being in Abraham’s bosom, would more constantly (as it were) inhabit both the memory and judgment. Truly, for myself, meseems I see before my eyes the lost child’s disdainful prodigality, turned to envy a swine’s dinner: which by the learned divines are thought not historical acts, but instructing parables. For conclusion, I say the philosopher teacheth, but he teacheth obscurely, so as the learned only can understand him: that is to say, he teacheth them that are already taught, but the poet is the food for the tenderest stomachs, the poet is indeed the right popular philosopher, whereof Asop’s tales give good proof: whose pretty allegories, stealing under the formal tales of beasts, make many, more beastly than beasts, begin to hear the sound of virtue from these dumb speakers.
But now may it be alleged that, if this imagining of matters be so fit for the imagination, then must the historian needs surpass, who bringeth you images of true matters, such as indeed were done, and not such as fantastically or falsely may be suggested to have been done. Truly Aristotle himself in his discourse of poesy, plainly determineth this question, saying that poetry is philosophoteron and spoudaioteron, that is to say, it is more philosophical, and more studiously serious, than history. His reason is, because poesy dealeth with katholou, that is to say, with the universal consideration; and the history with kathekaston, the particular; now saith he, the universal weighs what is fit to be said or done, either in likelihood or necessity (which the poesy considereth in his imposed names), and the particular only marks, whether Alcibiades did, or suffered, this or that. Thus far Aristotle: which reason of his (as all his) is most full of reason. For indeed, if the question were whether it were better to have a particular act truly or falsely set down, there is no doubt which is to be chosen, no more than whether you had rather have Vespasian’s picture right as he was, or at the painter’s pleasure nothing resembling. But if the question be for your own use and learning, whether it be better to have it set down as it should be, or as it was: then certainly is more doctrinable the feigned Cyrus of Xenophon than the true Cyrus in Justin: and the feigned Aeneas in Virgil, than the right Aeneas in Dares Phrygius.
As to a lady that desired to fashion her countenance to the best grace, a painter should more benefit her to portrait a most sweet face, writing Canidia upon it, than to paint Canidia as she was, who, Horace sweareth, was foul and ill-favoured.
If the poet do his part aright, he will show you in Tantalus, Atreus, and such like, nothing that is not to be shunned. In Cyrus, Aeneas, Ulysses, each thing to be followed; where the historian, bound to tell things as things were, cannot be liberal (without he will be poetical) of a perfect pattern: but as in Alexander or Scipio himself, show doings, some to be liked, some to be misliked. And then how will you discern what to follow but by your own discretion, which you had without reading Quintus Curtius? And whereas a man may say, though in universal consideration of doctrine the poet prevaileth, yet that the history, in his saying such a thing was done, doth warrant a man more in that he shall follow; the answer is manifest: that if he stand upon that was; as if he should argue, because it rained yesterday, therefore it should rain to-day; then indeed it hath some advantage to a gross conceit: but if he know an example only informs a conjectured likelihood, and so go by reason, the poet doth so far exceed him, as he is to frame his example to that which is most reasonable: be it in warlike, politic, or private matters; where the historian in his bare Was, hath many times that which we call fortune, to overrule the best wisdom. Many times he must tell events, whereof he can yield no cause: or if he do, it must be poetical; for that a feigned example hath as much force to teach, as a true example (for as for to move, it is clear, sith the feigned may be tuned to the highest key of passion), let us take one example, wherein a poet and a historian do concur.
Herodotus and Justin do both testify that Zopyrus, King Darius’ faithful servant, seeing his master long resisted by the rebellious Babylonians, feigned himself in extreme disgrace of his king: for verifying of which, he caused his own nose and ears to be cut off: and so flying to the Babylonians, was received: and for his known valour so far credited, that he did find means to deliver them over to Darius. Much like matter doth Livy record of Tarquinius and his son. Xenophon excellently feigneth such another stratagem, performed by Abradates in Cyrus’ behalf. Now would I fain know, if occasion be presented unto you, to serve your prince by such an honest dissimulation, why you do not as well learn it of Xenophon’s fiction, as of the others’ verity: and truly so much the better, as you shall save your nose by the bargain: for Abradates did not counterfeit so far. So then the best of the historian is subject to the poet; for whatsoever action or faction, whatsoever counsel, policy or war stratagem, the historian is bound to recite, that may the poet (if he list) with his imitation make his own; beautifying it both for further teaching, and more delighting, as it pleaseth him: having all, from Dante his heaven, to his hell, under the authority of his pen. Which if I be asked what poets have done so, as I might well name some, yet say I, and say again, I speak of the art, and not of the artificer.
Now to that which commonly is attributed to the praise of histories, in respect of the notable learning is gotten by marking the success, as though therein a man should see virtue exalted, and vice punished; truly that commendation is peculiar to poetry, and far off from history. For indeed poetry ever setteth virtue so out in her best colours, making fortune her well-waiting handmaid, that one must needs be enamoured of her. Well may you see Ulysses in a storm and in other hard plights; but they are but exercises of patience and magnanimity, to make them shine the more in the near-following prosperity. And of the contrary part, if evil men come to the stage, they ever go out (as the tragedy writer answered, to one that misliked the show of such persons) so manacled, as they little animate folks to follow them. But the historian, being captived to the truth of a foolish world, is many times a terror from well-doing, and an encouragement to unbridled wickedness.
For see we not valiant Miltiades rot in his fetters? The just Phocion, and the accomplished Socrates, put to death like traitors? The cruel Severus live prosperously? The excellent Severus miserably murdered? [Footnote: Of the two Severi, the earlier, who persecuted the Christians, was emperor 194-210; the later (Alexander), who favoured them, 222-235.] Sulla and Marius dying in their beds? Pompey and Cicero slain then, when they would have thought exile a happiness?
See we not virtuous Cato driven to kill himself? and rebel Caesar so advanced, that his name yet after 1600 years, lasteth in the highest honour? And mark but even Caesar’s own words of the fore-named Sulla, (who in that only did honestly, to put down his dishonest tyranny,) literas nescivit, as if want of learning caused him to do well. He meant it not by poetry, which not content with earthly plagues deviseth new punishments in hell for tyrants: nor yet by philosophy, which teacheth occidendos esse: but no doubt by skill in history: for that indeed can afford your Cypselus, Periander, Phalaris, Dionysius, and I know not how many more of the same kennel, that speed well enough in their abominable unjustice or usurpation. I conclude therefore that he excelleth history, not only in furnishing the mind with knowledge, but in setting it forward, to that which deserveth to be called and accounted good: which setting forward, and moving to well-doing, indeed setteth the laurel crown upon the poet as victorious, not only of the historian, but over the philosopher: howsoever in teaching it may be questionable.
For suppose it be granted (that which I suppose with great reason may be denied) that the philosopher, in respect of his methodical proceeding, doth teach more perfectly than the poet; yet do I think that no man is so much philophilosophos, [Footnote: in love with philosophy.] as to compare the philosopher, in moving, with the poet.
And that moving is of a higher degree than teaching, it may by this appear: that it is well-nigh the cause and the effect of teaching. For who will be taught, if he be not moved with desire to be taught? and what so much good doth that teaching bring forth (I speak still of moral doctrine) as that it moveth one to do that which it doth teach? for as Aristotle saith, it is not Gnosis but Praxis [Footnote: not knowledge but action.] must be the fruit. And how Praxis cannot be, without being moved to practice, it is no hard matter to consider.
The philosopher showeth you the way, he informeth you of the particularities; as well of the tediousness of the way, as of the pleasant lodging you shall have when your journey is ended, as of the many by-turnings that may divert you from your way. But this is to no man but to him that will read him, and read him with attentive studious painfulness. Which constant desire, whosoever hath in him, hath already passed half the hardness of the way, and therefore is beholding to the philosopher but for the other half. Nay truly, learned men have learnedly thought, that where once reason hath so much overmastered passion, as that the mind hath a free desire to do well, the inward light each mind hath in itself is as good as a philosopher’s book; seeing in nature we know it is well to do well, and what is well, and what is evil, although not in the words of art, which philosophers bestow upon us. For out of natural conceit, the philosophers drew it; but to be moved to do that which we know, or to be moved with desire to know, Hoc opus, hic labor est.
Now therein of all sciences (I speak still of human, and according to the human conceits), is our poet the Monarch. For he doth not only show the way, but giveth so sweet a prospect into the way, as will entice any man to enter into it. Nay, he doth as if your journey should lie through a fair vineyard, at the first give you a cluster of grapes: that, full of that taste, you may long to pass further. He beginneth not with obscure definitions, which must blur the margent with interpretations, and load the memory with doubtfulness: but he cometh to you with words sent in delightful proportion, either accompanied with, or prepared for the well enchanting skill of music; and with a tale forsooth he cometh unto you: with a tale which holdeth children from play, and old men from the chimney corner. And pretending no more, doth intend the winning of the mind from wickedness to virtue: even as the child is often brought to take most wholesome things, by hiding them in such other as have a pleasant taste: which, if one should begin to tell them the nature of Aloes or Rhubarb they should receive, would sooner take their physic at their ears than at their mouth. So it is in men (most of which are childish in the best things, till they be cradled in their graves), glad they will be to hear the tales of Hercules, Achilles, Cyrus, and Aneas; and hearing them, must needs hear the right description of wisdom, valour, and justice; which, if they had been barely, that is to say philosophically, set out, they would swear they be brought to school again.
That imitation, whereof poetry is, hath the most conveniency to Nature of all other, insomuch, that as Aristotle saith, those things which in themselves are horrible, as cruel battles, unnatural monsters, are made in poetical imitation delightful. Truly I have known men that, even with reading Amadis de Gaule (which God knoweth wanteth much of a perfect poesy), have found their hearts moved to the exercise of courtesy, liberality, and especially courage.
Who readeth Aneas carrying old Anchises on his back, that wisheth not it were his fortune to perform so excellent an act? Whom do not the words of Turnus move? (the tale of Turnus having planted his image in the imagination)—
Fugientem hoec terra videbit; Usque adeone mori miserum est?
Where the philosophers, as they scorn to delight, so must they be content little to move: saving wrangling, whether virtue be the chief, or the only good: whether the contemplative, or the active life do excel: which Plato and Boethius well knew, and therefore made Mistress Philosophy very often borrow the masking raiment of poesy. For even those hard-hearted evil men, who think virtue a school name, and know no other good but indulgere genio, and therefore despise the austere admonitions of the philosopher, and feel not the inward reason they stand upon, yet will be content to be delighted: which is all the good fellow poet seemeth to promise: and so steal to see the form of goodness (which seen they cannot but love) ere themselves be aware, as if they took a medicine of cherries. Infinite proofs of the strange effects of this poetical invention might be alleged; only two shall serve, which are so often remembered, as I think all men know them.
The one of Menenius Agrippa, who when the whole people of Rome had resolutely divided themselves from the Senate, with apparent show of utter ruin: though he were (for that time) an excellent orator, came not among them upon trust of figurative speeches, or cunning insinuations: and much less, with far-fetched maxims of philosophy, which (especially if they were Platonic [Footnote: Alluding to the inscription over the door of Plato’s Academy: No entrance here without Geometry.)], they must have learned geometry before they could well have conceived: but forsooth he behaves himself, like a homely, and familiar poet. He telleth them a tale, that there was a time, when all the parts of the body made a mutinous conspiracy against the belly, which they thought devoured the fruits of each other’s labour; they concluded they would let so unprofitable a spender starve. In the end, to be short (for the tale is notorious, and as notorious that it was a tale), with punishing the belly, they plagued themselves. This, applied by him, wrought such effect in the people, as I never read that ever words brought forth but then, so sudden and so good an alteration; for upon reasonable conditions, a perfect reconcilement ensued. The other is of Nathan the prophet, who when the holy David had so far forsaken God, as to confirm adultery with murder: when he was to do the tenderest office of a friend, in laying his own shame before his eyes, sent by God to call again so chosen a servant: how doth he it but by telling of a man, whose beloved lamb was ungratefully taken from his bosom? the application most divinely true, but the discourse itself feigned: which made David (I speak of the second and instrumental cause), as in a glass, to see his own filthiness, as that heavenly psalm of mercy well testifieth.
By these therefore examples and reasons, I think it may be manifest, that the poet, with that same hand of delight, doth draw the mind more effectually than any other art doth; and so a conclusion not unfitly ensueth: that, as virtue is the most excellent resting-place for all worldly learning to make his end of, so poetry, being the most familiar to teach it, and most princely to move towards it, in the most excellent work is the most excellent workman. But I am content not only to decipher him by his works (although works in commendation or dispraise must ever hold an high authority), but more narrowly will examine his parts: so that (as in a man) though altogether he may carry a presence full of majesty and beauty, perchance in some one defectious piece we may find a blemish: now in his parts, kinds, or species (as you list to term them), it is to be noted, that some poesies have coupled together two or three kinds, as tragical and comical, whereupon is risen the tragi-comical. Some in the like manner have mingled prose and verse, as Sanazzar and Boethius. Some have mingled matters heroical and pastoral. But that cometh all to one in this question; for if severed they be good, the conjunction cannot be hurtful. Therefore perchance forgetting some, and leaving some as needless to be remembered, it shall not be amiss in a word to cite the special kinds, to see what faults may be found in the right use of them.
Is it then the pastoral poem which is misliked? for perchance, where the hedge is lowest, they will soonest leap over. Is the poor pipe disdained, which sometime out of Melibeus’s mouth, can show the misery of people under hard lords, or ravening soldiers? And again, by Tityrus, what blessedness is derived to them that lie lowest from the goodness of them that sit highest? Sometimes, under the pretty tales of wolves and sheep, it can include the whole considerations of wrong-doing and patience. Sometimes show, that contention for trifles can get but a trifling victory. Where perchance a man may see that even Alexander and Darius, when they strave who should be cock of this world’s dunghill, the benefit they got, was that the after-livers may say,
Hac memini et victum frustra contendere Thyrsin; Ex illo Corydon, Corydon est tempore nobis. [Footnote: All these instances are taken from Virgil’s Eclogues.]
Or is it the lamenting Elegiac, which in a kind heart would move rather pity than blame, who bewails with the great philosopher Heraclitus the weakness of mankind, and the wretchedness of the world: who surely is to be praised, either for compassionate accompanying just causes of lamentation, or for rightly painting out how weak be the passions of woefulness. Is it the bitter, but wholesome Iambic [Footnote: Originally used by the Greeks for satire], which rubs the galled mind, in making shame the trumpet of villany, with bold and open crying out against naughtiness; or the satirist, who
Omne vafer vitium ridenti tangit amico?
Who sportingly never leaveth, until he make a man laugh at folly, and at length ashamed, to laugh at himself: which he cannot avoid, without avoiding the folly. Who while
Circum pracordia ludit,
giveth us to feel, how many headaches a passionate life bringeth us to. How when all is done,
Est Ulubris, animus si nos non deficit aquus [Footnote: i.e. The wise can find happiness even in a village.]?
No perchance it is the comic, whom naughty play-makers and stage- keepers have justly made odious. To the argument of abuse [Footnote: To the argument that, because comedy is liable to abuse, it should therefore be prohibited altogether.], I will answer after. Only thus much now is to be said, that the comedy is an imitation of the common errors of our life, which he representeth in the most ridiculous and scornful sort that may be. So as it is impossible that any beholder can be content to be such a one.
Now, as in geometry, the oblique must be known as well as the right: and in arithmetic, the odd as well as the even, so in the actions of our life, who seeth not the filthiness of evil, wanteth a great foil to perceive the beauty of virtue. This doth the comedy handle so in our private and domestical matters, as with hearing it we get as it were an experience, what is to be looked for of a niggardly Demea: of a crafty Davus: of a flattering Gnatho: of a vainglorious Thraso [Footnote: All characters in the Plays of Terence.]: and not only to know what effects are to be expected, but to know who be such, by the signifying badge given them by the comedian. And little reason hath any man to say that men learn evil by seeing it so set out: sith, as I said before, there is no man living but, by the force truth hath in nature, no sooner seeth these men play their parts, but wisheth them in Pistrinum [Footnote: the tread-mill.]: although perchance the sack of his own faults lie so behind his back, that he seeth not himself dance the same measure: whereto yet nothing can more open his eyes, than to find his own actions contemptibly set forth. So that the right use of comedy will (I think) by nobody be blamed, and much less of the high and excellent tragedy, that openeth the greatest wounds, and showeth forth the vicers [Footnote: sinners.], that are covered with tissue: that maketh kings fear to be tyrants, and tyrants manifest their tyrannical humours: that, with stirring the effects of admiration and commiseration, teacheth the uncertainty of this world, and upon how weak foundations golden roofs are builded. That maketh us know,
Qui sceptra scevus duro imperio regit, Timet timentes, metus in auctorem redit.
But how much it can move, Plutarch yieldeth a notable testimony, of the abominable tyrant, Alexander Pheraus; from whose eyes, a tragedy well made and represented drew abundance of tears: who, without all pity, had murdered infinite numbers, and some of his own blood. So as he, that was not ashamed to make matters for tragedies, yet could not resist the sweet violence of a tragedy.
And if it wrought no further good in him, it was, that he in despite of himself withdrew himself from hearkening to that, which might mollify his hardened heart. But it is not the tragedy they do mislike: for it were too absurd to cast out so excellent a representation of whatsoever is most worthy to be learned. Is it the lyric that most displeaseth, who with his tuned lyre, and well accorded voice, giveth praise, the reward of virtue, to virtuous acts? who gives moral precepts and natural problems, who sometimes raiseth up his voice to the height of the heavens, in singing the lauds of the immortal God. Certainly I must confess my own barbarousness, I never heard the old song of Percy and Douglas, that I found not my heart moved more than with a trumpet: and yet is it sung but by some blind crouder [Footnote: fiddler.], with no rougher voice than rude style: which being so evil apparelled in the dust and cobwebs of that uncivil age, what would it work trimmed in the gorgeous eloquence of Pindar? In Hungary I have seen it the manner at all feasts and other such meetings, to have songs of their ancestors’ valour; which that right soldier-like nation think the chiefest kindlers of brave courage. The incomparable Lacedemonians did not only carry that kind of music ever with them to the field, but even at home, as such songs were made, so were they all content to be the singers of them, when the lusty men were to tell what they did, the old men what they had done, and the young men what they would do. And where a man may say that Pindar many times praiseth highly victories of small moment, matters rather of sport than virtue: as it may be answered, it was the fault of the poet, and not of the poetry; so indeed, the chief fault was in the time and custom of the Greeks, who set those toys at so high a price, that Philip of Macedon reckoned a horse-race won at Olympus, among his three fearful felicities. But as the inimitable Pindar often did, so is that kind most capable and most fit to awake the thoughts from the sleep of idleness, to embrace honourable enterprises.
There rests the heroical, whose very name (I think) should daunt all backbiters; for by what conceit can a tongue be directed to speak evil of that which draweth with it no less champions than Achilles, Cyrus, Aneas, Turnus, Tydeus, and Rinaldo? who doth not only teach and move to a truth, but teacheth and moveth to the most high and excellent truth? who maketh magnanimity and justice shine, throughout all misty fearfulness and foggy desires? who, if the saying of Plato and Tully be true, that who could see Virtue, would be wonderfully ravished with the love of her beauty, this man sets her out to make her more lovely in her holiday apparel, to the eye of any that will deign, not to disdain, until they understand. But if anything be already said in the defence of sweet poetry, all concurreth to the maintaining the heroical, which is not only a kind, but the best, and most accomplished kind of poetry. For as the image of each action stirreth and instructeth the mind, so the lofty image of such worthies most inflameth the mind with desire to be worthy, and informs with counsel how to be worthy. Only let Aneas be worn in the tablet of your memory, how he governeth himself in the ruin of his country, in the preserving his old father, and carrying away his religious ceremonies [Footnote: sacred vessels and household gods.]: in obeying the god’s commandment to leave Dido, though not only all passionate kindness, but even the humane consideration of virtuous gratefulness, would have craved other of him. How in storms, how in sports, how in war, how in peace, how a fugitive, how victorious, how besieged, how besieging, how to strangers, how to allies, how to his enemies, how to his own: lastly, how in his inward self, and how in his outward government. And I think, in a mind not prejudiced with a prejudicating humour, he will be found in excellency fruitful: yea, even as Horace saith:
Melius Chrysippo et Crantore [Footnote: A better teacher than the philosophers.].
But truly I imagine, it falleth out with these poet-whippers, as with some good women, who often are sick, but in faith they cannot tell where. So the name of poetry is odious to them; but neither his cause, nor effects, neither the sum that contains him, nor the particularities descending from him, give any fast handle to their carping dispraise.
Sith then poetry is of all human learning the most ancient, and of most fatherly antiquity, as from whence other learnings have taken their beginnings: sith it is so universal, that no learned nation doth despise it, nor no barbarous nation is without it: sith both Roman and Greek gave divine names unto it, the one of prophesying, the other of making: and that indeed that name of making is fit for him; considering, that whereas other arts retain themselves within their subject, and receive, as it were, their being from it, the poet only bringeth his own stuff, and doth not learn a conceit out of a matter, but maketh matter for a conceit: sith neither his description, nor his end, containeth any evil, the thing described cannot be evil: sith his effects be so good as to teach goodness and to delight the learners: sith therein (namely, in moral doctrine, the chief of all knowledges), he doth not only far pass the historian, but for instructing is well- nigh comparable to the philosopher: and for moving, leaves him behind him: sith the Holy Scripture (wherein there is no uncleanness) hath whole parts in it poetical: and that even our Saviour Christ vouchsafed to use the flowers of it: sith all his kinds are not only in their united forms, but in their severed dissections fully commendable, I think (and think I think rightly), the laurel crown, appointed for triumphing captains, doth worthily (of all other learnings) honour the poet’s triumph. But because we have ears as well as tongues, and that the lightest reasons that may be, will seem to weigh greatly, if nothing be put in the counter-balance: let us hear, and as well as we can ponder, what objections may be made against this art, which may be worthy, either of yielding or answering.
First truly I note, not only in these mysomousoi poet-haters, but in all that kind of people, who seek a praise by dispraising others, that they do prodigally spend a great many wandering words, in quips, and scoffs; carping and taunting at each thing, which, by stirring the spleen, may stay the brain from a through beholding the worthiness of the subject.
Those kind of objections, as they are full of very idle easiness, sith there is nothing of so sacred a majesty, but that an itching tongue may rub itself upon it: so deserve they no other answer, but instead of laughing at the jest, to laugh at the jester. We know a playing wit can praise the discretion of an ass; the comfortableness of being in debt, and the jolly commodity of being sick of the plague. So of the contrary side, if we will turn Ovid’s verse:
Ut lateat virtus proximitate mali,
that good lie hid in nearness of the evil: Agrippa will be as merry in showingthe vanity of science, as Erasmus was in commending of folly. Neither shall any man or matter escape some touch of these smiling railers. But for Erasmus and Agrippa, they had another foundation than the superficial part would promise. Marry, these other pleasant fault-finders, who will correct the verb, before they understand the noun, and confute others’ knowledge before they confirm their own: I would have them only remember, that scoffing cometh not of wisdom. So as the best title in true English they get with their merriments is to be called good fools: for so have our grave forefathers ever termed that humorous kind of jesters: but that which giveth greatest scope to their scorning humours is rhyming and versing. It is already said (and as I think, truly said) it is not rhyming and versing that maketh poesy. One may be a poet without versing, and a versifier without poetry. But yet, presuppose it were inseparable (as indeed it seemeth Scaliger judgeth) truly it were an inseparable commendation. For if oratio next to ratio, speech next to reason, be the greatest gift bestowed upon mortality: that cannot be praiseless, which doth most polish that blessing of speech, which considers each word, not only (as a man may say) by his forcible quality, but by his best measured quantity, carrying even in themselves, a harmony: without (perchance) number, measure, order, proportion, be in our time grown odious. But lay aside the just praise it hath, by being the only fit speech for music (music, I say, the most divine striker of the senses): thus much is undoubtedly true, that if reading be foolish, without remembering, memory being the only treasurer of knowledge, those words which are fittest for memory, are likewise most convenient for knowledge.
Now, that verse far exceedeth prose in the knitting up of the memory, the reason is manifest. The words (besides their delight, which hath a great affinity to memory), being so set, as one word cannot be lost, but the whole work fails: which accuseth itself, calleth the remembrance back to itself, and so most strongly confirmeth it. Besides, one word so as it were begetting another, as be it in rhyme or measured verse, by the former a man shall have a near guess to the follower. Lastly, even they that have taught the art of memory have showed nothing so apt for it, as a certain room divided into many places well and thoroughly known. Now, that hath the verse in effect perfectly: every word having his natural seat, which seat must needs make the words remembered. But what needeth more in a thing so known to all men? Who is it that ever was a scholar, that doth not carry away some verses of Virgil, Horace, or Cato [Footnote: The moralist. His elegiacs are constantly quoted by medieval writers, e.g. in Piers Plowman.], which in his youth he learned, and even to his old age serve him for hourly lessons? But the fitness it hath for memory is notably proved by all delivery of arts: wherein for the most part, from grammar to logic, mathematic, physic, and the rest, the rules chiefly necessary to be borne away are compiled in verses. So that, verse being in itself sweet and orderly, and being best for memory, the only handle of knowledge, it must be in jest that any man can speak against it. Now then go we to the most important imputations laid to the poor poets; for aught I can yet learn, they are these: first, that there being many other more fruitful knowledges, a man might better spend his time in them, than in this. Secondly, that it is the mother of lies. Thirdly, that it is the nurse of abuse, infecting us with many pestilent desires: with a siren’s sweetness, drawing the mind to the serpent’s tail of sinful fancy. And herein especially, comedies give the largest field to err, as Chaucer saith: how both in other nations and in ours, before poets did soften us, we were full of courage, given to martial exercises; the pillars of man-like liberty, and not lulled asleep in shady idleness with poets’ pastimes. And lastly, and chiefly, they cry out with an open mouth, as if they outshot Robin Hood, that Plato banished them out of his commonwealth. Truly, this is much, if there be much truth in it. First to the first: that a man might better spend his time, is a reason indeed: but it doth (as they say) but petere principium. For if it be as I affirm, that no learning is so good as that which teacheth and moveth to virtue; and that none can both teach and move thereto so much as poetry: then is the conclusion manifest, that ink and paper cannot be to a more profitable purpose employed. And certainly, though a man should grant their first assumption, it should follow (methinks) very unwillingly, that good is not good, because better is better. But I still and utterly deny that there is sprung out of earth a more fruitful knowledge. To the second, therefore, that they should be the principal liars; I answer paradoxically, but truly I think, truly; that of all writers under the sun, the poet is the least liar: and though he would, as a poet can scarcely be a liar, the astronomer, with his cousin the geometrician, can hardly escape, when they take upon them to measure the height of the stars.
How often, think you, do the physicians lie, when they aver things good for sicknesses, which afterwards send Charon a great number of souls drowned in a potion before they come to his ferry? And no less of the rest, which take upon them to affirm. Now, for the poet, he nothing affirms, and therefore never lieth. For, as I take it, to lie is to affirm that to be true which is false. So as the other artists, and especially the historian, affirming many things, can in the cloudy knowledge of mankind hardly escape from many lies. But the poet (as I said before) never affirmeth. The poet never maketh any circles about your imagination, to conjure you to believe for true what he writes. He citeth not authorities of other histories, but even for his entry calleth the sweet Muses to inspire into him a good invention: in truth, not labouring to tell you what is or is not, but what should or should not be: and therefore, though he recount things not true, yet because he telleth them not for true, he lieth not, without we will say that Nathan lied in his speech, before alleged, to David. Which as a wicked man durst scarce say, so think I, none so simple would say, that Asop lied in the tales of his beasts: for who thinks that Asop wrote it for actually true, were well worthy to have his name chronicled among the beasts he writeth of.
What child is there, that coming to a play, and seeing Thebes written in great letters upon an old door, doth believe that it is Thebes? If then a man can arrive, at that child’s age, to know that the poet’s persons and doings are but pictures what should be, and not stories what have been, they will never give the lie to things not affirmatively, but allegorically and figuratively, written. And therefore as in history, looking for truth, they go away full fraught with falsehood: so in poesy, looking for fiction, they shall use the narration but as an imaginative groundplot of a profitable invention.
But hereto is replied that the poets give names to men they write of, which argueth a conceit of an actual truth, and so, not being true, proves a falsehood. And doth the lawyer lie, then, when under the names of John a stile and John a noakes, he puts his case? But that is easily answered. Their naming of men is but to make their picture the more lively, and not to build any history: painting men, they cannot leave men nameless. We see we cannot play at chess, but that we must give names to our chessmen; and yet methinks he were a very partial champion of truth that would say we lied for giving a piece of wood the reverend title of a bishop. The poet nameth Cyrus or Aneas no other way than to show what men of their fames, fortunes, and estates should do.
Their third is, how much it abuseth men’s wit, training it to wanton sinfulness and lustful love; for indeed that is the principal, if not the only abuse I can hear alleged. They say the comedies rather teach than reprehend amorous conceits. They say the lyric is larded with passionate sonnets. The elegiac weeps the want of his mistress. And that even to the heroical, Cupid hath ambitiously climbed. Alas, Love! I would thou couldst as well defend thyself as thou canst offend others. I would those on whom thou dost attend could either put thee away or yield good reason why they keep thee. But grant love of beauty to be a beastly fault, although it be very hard, sith only man and no beast hath that gift, to discern beauty. Grant that lovely name of love to deserve all hateful reproaches: although even some of my masters the philosophers spent a good deal of their lamp-oil in setting forth the excellency of it. Grant, I say, whatsoever they will have granted; that not only love, but lust, but vanity, but (if they list) scurrility, possesseth many leaves of the poet’s books: yet think I, when this is granted, they will find their sentence may with good manners put the last words foremost; and not say that poetry abuseth man’s wit, but that man’s wit abuseth poetry.
For I will not deny but that man’s wit may make poesy (which should be eikastike, which some learned have defined, figuring forth good things) to be fantastic: which doth contrariwise infect the fancy with unworthy objects. As the painter, that should give to the eye either some excellent perspective or some fine picture fit for building or fortification, or containing in it some notable example, as Abraham sacrificing his son Isaac, Judith killing Holofernes, David fighting with Goliath, may leave those and please an ill-pleased eye with wanton shows of better hidden matters. But what, shall the abuse of a thing make the right use odious? Nay, truly, though I yield that poesy may not only be abused, but that, being abused by the reason of his sweet charming force, it can do more hurt than any other army of words: yet shall it be so far from concluding that the abuse should give reproach to the abused, that contrariwise it is a good reason that whatsoever being abused, doth most harm, being rightly used (and upon the right use each thing conceiveth his title) doth most good.
Do we not see the skill of physic (the best rampire to our often- assaulted bodies), being abused, teach poison the most violent destroyer? Doth not knowledge of law, whose end is to even and right all things, being abused, grow the crooked fosterer of horrible injuries? Doth not (to go to the highest) God’s word, abused, breed heresy? and His name abused, become blasphemy? Truly a needle cannot do much hurt, and as truly (with leave of ladies be it spoken) it cannot do much good. With a sword thou mayest kill thy father, and with a sword thou mayest defend thy prince and country. So that, as in their calling poets the fathers of lies they say nothing: so in this their argument of abuse they prove the commendation.
They allege herewith that, before poets began to be in price, our nation hath set their hearts’ delight upon action and not upon imagination: rather doing things worthy to be written than writing things fit to be done. What that before time was, I think scarcely Sphinx can tell: sith no memory is so ancient that hath the precedence of poetry. And certain it is that, in our plainest homeliness, yet never was the Albion nation without poetry. Marry, this argument, though it be levelled against poetry, yet is it indeed a chain-shot against all learning, or bookishness, as they commonly term it. Of such mind were certain Goths, of whom it is written that, having in the spoils of a famous city taken a fair library, one hangman (belike fit to execute the fruits of their wits) who had murdered a great number of bodies, would have set fire on it. “No”, said another very gravely, “take heed what you do, for while they are busy about these toys, we shall with more leisure conquer their countries.”
This indeed is the ordinary doctrine of ignorance, and many words sometimes I have heard spent in it; but because this reason is generally against all learning, as well as poetry; or rather, all learning but poetry: because it were too large a digression to handle, or at least too superfluous: (sith it is manifest that all government of action is to be gotten by knowledge, and knowledge best by gathering many knowledges, which is, reading), I only with Horace, to him that is of that opinion,
Jubeo stultum esse libenter:
for as for poetry itself, it is the freest from this objection. For poetry is the companion of the camps.
I dare undertake, Orlando Furioso or honest King Arthur will never displease a soldier; but the quiddity of ens and prima materia will hardly agree with a corslet; and therefore, as I said in the beginning, even Turks and Tartars are delighted with poets. Homer, a Greek, flourished before Greece flourished. And if to a slight conjecture a conjecture may be opposed, truly it may seem that, as by him their learned men took almost their first light of knowledge, so their active men received their first motions of courage. Only Alexander’s example may serve, who by Plutarch is accounted of such virtue that fortune was not his guide but his footstool; whose acts speak for him, though Plutarch did not: indeed, the Phoenix of warlike princes. This Alexander left his schoolmaster, living Aristotle, behind him, but took dead Homer with him; he put the philosopher Calisthenes to death for his seeming philosophical, indeed mutinous stubbornness. But the chief thing he ever was heard to wish for was that Homer had been alive. He well found he received more bravery of mind by the pattern of Achilles than by hearing the definition of fortitude; and therefore, if Cato misliked Fulvius for carrying Ennius with him to the field, it may be answered that, if Cato misliked it, the noble Fulvius liked it, or else he had not done it. For it was not the excellent Cato Uticensis (whose authority I would much more have reverenced), but it was the former [Footnote: Cato the Censor]: in truth, a bitter punisher of faults, but else a man that had never well sacrificed to the Graces. He misliked and cried out upon all Greek learning, and yet, being 80 years old, began to learn it. Belike, fearing that Pluto understood not Latin. Indeed, the Roman laws allowed no person to be carried to the wars but he that was in the soldiers’ roll; and therefore, though Cato misliked his unmustered person, he misliked not his work. And if he had, Scipio Nasica, judged by common consent the best Roman, loved him. Both the other Scipio brothers, who had by their virtues no less surnames than of Asia and Affrick, so loved him that they caused his body to be buried in their sepulchre. So as Cato, his authority being but against his person, and that answered with so far greater than himself, is herein of no validity. But now, indeed, my burden is great; now Plato his name is laid upon me, whom I must confess, of all philosophers, I have ever esteemed most worthy of reverence, and with great reason, sith of all philosophers he is the most poetical. Yet if he will defile the fountain, out of which his flowing streams have proceeded, let us boldly examine with what reasons he did it. First, truly, a man might maliciously object that Plato, being a philosopher, was a natural enemy of poets; for, indeed, after the philosophers had picked out of the sweet mysteries of poetry the right discerning true points of knowledge, they forthwith putting it in method, and making a school-art of that which the poets did only teach by a divine delightfulness, beginning to spurn at their guides like ungrateful ‘prentices, were not content to set up shops for themselves, but sought by all means to discredit their masters. Which by the force of delight being barred them, the less they could overthrow them, the more they hated them. For, indeed, they found for Homer seven cities strove who should have him for their citizen: where many cities banished philosophers, as not fit members to live among them. For only repeating certain of Euripides’ verses, many Athenians had their lives saved of the Syracusians: [Footnote: The story is told in Balaustion’s Adventure.] when the Athenians themselves thought many philosophers unworthy to live.
Certain poets, as Simonides and Pindarus had so prevailed with Hiero the first, that of a tyrant they made him a just king, where Plato could do so little with Dionysius, that he himself, of a philosopher, was made a slave. But who should do thus, I confess, should requite the objections made against poets, with like cavillation against philosophers; as likewise one should do, that should bid one read Phaedrus or Symposium in Plato, or the discourse of love in Plutarch, and see whether any poet do authorize abominable filthiness, as they do. Again, a man might ask out of what commonwealth Plato did banish them? in sooth, thence where he himself alloweth community of women: so as, belike, this banishment grew not for effeminate wantonness, sith little should poetical sonnets be hurtful, when a man might have what woman he listed. But I honour philosophical instructions, and bless the wits which bred them: so as they be not abused, which is likewise stretched to poetry.
St. Paul himself, who yet (for the credit of poets) allegeth twice two poets, and one of them by the name of a prophet, setteth a watch-word upon philosophy, indeed upon the abuse. So doth Plato, upon the abuse, not upon poetry. Plato found fault, that the poets of his time filled the world with wrong opinions of the gods, making light tales of that unspotted essence; and therefore, would not have the youth depraved with such opinions. Herein may much be said, let this suffice: the poets did not induce such opinions, but did imitate those opinions already induced. For all the Greek stories can well testify, that the very religion of that time stood upon many and many-fashioned gods, not taught so by the poets, but followed, according to their nature of imitation. Who list, may read in Plutarch, the discourses of Isis, and Osiris, of the cause why oracles ceased, of the divine providence: and see, whether the theology of that nation stood not upon such dreams, which the poets superstitiously observed, and truly, (sith they had not the light of Christ,) did much better in it than the philosophers, who, shaking off superstition, brought in atheism. Plato therefore, (whose authority I had much rather justly construe, than unjustly resist,) meant not in general of poets, in those words of which Julius Scaliger saith qua auctoritate barbari quidam atque hispidi abuti velint, ad poetas e republica exigendos: but only meant, to drive out those wrong opinions of the Deity (whereof now, without further law, Christianity hath taken away all the hurtful belief) perchance (as he thought) nourished by the then esteemed poets. And a man need go no further than to Plato himself, to know his meaning: who in his dialogue called Ion, giveth high, and rightly divine commendation to poetry. So as Plato, banishing the abuse, not the thing, not banishing it but giving due honour unto it, shall be our patron, and not our adversary. For indeed I had much rather (sith truly I may do it) show their mistaking of Plato, (under whose lion’s skin they would make an ass-like braying against poesy,) than go about to overthrow his authority, whom the wiser a man is, the more just cause he shall find to have in admiration: especially, sith he attributeth unto poesy more than myself do; namely to be a very inspiring of a divine force, far above man’s wit; as in the aforenamed dialogue is apparent.
Of the other side, who would show the honours have been by the best sort of judgments granted them, a whole sea of examples would present themselves. Alexanders, Caesars, Scipios, all favourers of poets. Lalius, called the Roman Socrates, himself a poet: so as part of Heautontimorumenos in Terence was supposed to be made by him. And even the Greek Socrates, whom Apollo confirmed to be the only wise man, is said to have spent part of his old time in putting Asop’s fables into verses. And therefore, full evil should it become his scholar Plato to put such words in his master’s mouth against poets. But what need more? Aristotle writes the Art of Poesy: and why if it should not be written? Plutarch teacheth the use to be gathered of them, and how if they should not be read? And who reads Plutarch’s either history or philosophy, shall find he trimmeth both their garments with guards of poesy. But I list not to defend poesy, with the help of her underling, historiography. Let it suffice, that it is a fit soil for praise to dwell upon: and what dispraise may set upon it is either easily overcome, or transformed into just commendation. So that, sith the excellencies of it may be so easily and so justly confirmed, and the low-creeping objections, so soon trodden down; it not being an art of lies, but of true doctrine: not of effeminateness, but of notable stirring of courage: not of abusing man’s wit, but of strengthening man’s wit: not banished, but honoured by Plato: let us rather plant more laurels, for to engarland our poets’ heads, (which honour of being laureat, as besides them, only triumphant captains wear, is a sufficient authority, to show the price they ought to be had in,) than suffer the ill-favouring breath of such wrong-speakers, once to blow upon the clear springs of poesy.
But sith I have run so long a career in this matter, methinks, before I give my pen a full stop, it shall be but a little more lost time, to inquire, why England, (the mother of excellent minds,) should be grown so hard a step-mother to poets, who certainly in wit ought to pass all other: sith all only proceedeth from their wit, being indeed makers of themselves, not takers of others. How can I but exclaim,
Musa mihi causas memora, quo numine laso,
sweet poesy, that hath anciently had kings, emperors, senators, great captains, such as, besides a thousand others, David, Adrian, Sophocles, Germanicus, not only to favour poets, but to be poets; and of our nearer times, can present for her patrons, a Robert, king of Sicily, the great king Francis of France, King James of Scotland; such cardinals as Bembus, and Bibiena; such famous preachers and teachers, as Beza and Melancthon; so learned philosophers, as Fracastorius and Scaliger; so great orators, as Pontanus and Muretus; so piercing wits as George Buchanan; so grave counsellors, as besides many, but before all, that Hospital [Footnote: Michel de l’Hospital, Chancellor of France 1560-1568, and the noble champion of tolerance in the evil days of Charles IX. He narrowly escaped with his life at the massacre of S. Bartholomew, and died a few months later] of France: than whom (I think) that realme never brought forth a more accomplished judgment: more firmly builded upon virtue; I say these, with numbers of others, not only to read others’ poesies, but to poetise for others’ reading: that poesy thus embraced in all other places, should only find, in our time, a hard welcome in England, I think the very earth lamenteth it, and therefore decketh our soil with fewer laurels than it was accustomed; for heretofore, poets have in England also flourished; and which is to be noted, even in those times, when the trumpet of Mars did sound loudest. And now, that an over-faint quietness should seem to strew the house [Footnote: pave the way.] for poets, they are almost in as good reputation as the mountebanks at Venice. Truly even that, as of the one side it giveth great praise to poesy, which like Venus (but to better purpose) hath rather be troubled in the net with Mars, than enjoy the homely quiet of Vulcan: so serves it for a piece of a reason, why they are less grateful to idle England, which now can scarce endure the pain of a pen. Upon this necessarily followeth, that base men with servile wits undertake it: who think it enough, if they can be rewarded of the printer. And so as Epaminondas is said, with the honour of his virtue, to have made an office, by his exercising it, which before was contemptible, to become highly respected: so these, no more but setting their names to it, by their own disgracefulness, disgrace the most graceful poesy. For now, as if all the Muses were got with child, to bring forth bastard poets, without any commission, they do post over the banks of Helicon, till they make the readers more weary than post-horses: while in the mean time, they
Queis meliore luto finxit procordia Titan,
are better content, to suppress the outflowing of their wit, than by publishing them to be accounted knights of the same order. But I, that before ever I durst aspire unto the dignity am admitted into the company of the paper-blurrers, do find the very true cause of our wanting estimation, is want of desert: taking upon us to be poets, in despite of Pallas. Now, wherein we want desert were a thank-worthy labour to express: but if I knew, I should have mended myself. But I, as I never desired the title, so have neglected the means to come by it. Only overmastered by some thoughts, I yielded an inky tribute unto them. Marry, they that delight in poesy itself should seek to know what they do, and how they do; and especially, look themselves in an unflattering glass of reason, if they be inclinable unto it. For poesy must not be drawn by the ears, it must be gently led, or rather, it must lead. Which was partly the cause, that made the ancient-learned affirm, it was a divine gift, and no human skill: sith all other knowledges lie ready for any that hath strength of wit: a poet no industry can make, if his own genius be not carried unto it: and therefore is it an old proverb, orator fit; poeta nascitur. Yet confess I always, that as the fertilest ground must be manured, so must the highest-flying wit have a Dadalus to guide him. That Dadalus, they say, both in this and in other, hath three wings, to bear itself up into the air of due commendation: that is, art, imitation, and exercise. But these, neither artificial rules, nor imitative patterns, we much cumber ourselves withal. Exercise indeed we do, but that, very fore-backwardly: for where we should exercise to know, we exercise as having known: and so is our brain delivered of much matter, which never was begotten by knowledge. For, there being two principal parts, matter to be expressed by words, and words to express the matter, in neither, we use art, or imitation, rightly. Our matter is quodlibet indeed, though wrongly performing Ovid’s verse,
Quicquid conabar dicere versus erat:
never marshalling it into an assured rank, that almost the readers cannot tell where to find themselves.
Chaucer undoubtedly did excellently in his Troilus and Cresseid; of whom, truly I know not whether to marvel more, either that he in that misty time, could see so clearly, or that we in this clear age walk so stumblingly after him. Yet had he great wants, fit to be forgiven, in so reverent antiquity. I account the Mirror of Magistrates [Footnote: A long series of Poems, published in the early part of Elizabeth’s reign. The two first, and best, pieces in it—The Induction and Complaint of the Duke of Buckingham—were by Sackville, joint-author of the earliest English Tragedy, Gorboduc.] meetly furnished of beautiful parts; and in the Earl of Surrey’s Lyrics, many things tasting of a noble birth, and worthy of a noble mind. The Shepherd’s Calendar hath much poetry in his eclogues: indeed worthy the reading, if I be not deceived. That same framing of his style to an old rustic language I dare not allow, sith neither Theocritus in Greek, Virgil in Latin, nor Sannazar in Italian, did affect it. Besides these, do I not remember to have seen but few (to speak boldly) printed, that have poetical sinews in them: for proof whereof, let but most of the verses be put in prose, and then ask the meaning; and it will be found that one verse did but beget another, without ordering at the first, what should be at the last: which becomes a confused mass of words, with a tingling sound of rhyme, barely accompanied with reason.
Our tragedies and comedies, (not without cause cried out against,) observing rules neither of honest civility nor of skilful poetry, excepting Gorboduc, (again, I say, of those that I have seen,) which notwithstanding as it is full of stately speeches, and well-sounding phrases, climbing to the height of Seneca his style, and as full of notable morality, which it doth most delightfully teach, and so obtain the very end of poesy: yet in truth it is very defectious in the circumstances; which grieveth me, because it might not remain as an exact model of all tragedies. For it is faulty both in place and time, the two necessary companions of all corporal actions. For where the stage should always represent but one place, and the uttermost time presupposed in it should be, both by Aristotle’s precept and common reason, but one day: there is both many days, and many places, inartificially imagined. But if it be so in Gorboduc, how much more in all the rest? where you shall have Asia of the one side, and Africa of the other, and so many other under-kingdoms, that the player, when he cometh in, must ever begin with telling where he is: or else, the tale will not be conceived. Now ye shall have three ladies walk to gather flowers, and then we must believe the stage to be a garden. By and by, we hear news of shipwreck in the same place, and then we are to blame, if we accept it not for a rock.
Upon the back of that, comes out a hideous monster, with fire and smoke, and then the miserable beholders are bound to take it for a cave. While in the meantime, two armies fly in, represented with four swords and bucklers, and then what hard heart will not receive it for a pitched field? Now, of time they are much more liberal, for ordinary it is that two young princes fall in love. After many traverses, she is got with child, delivered of a fair boy, he is lost, groweth a man, falls in love, and is ready to get another child, and all this in two hours’ space: which how absurd it is in sense, even sense may imagine, and art hath taught, and all ancient examples justified: and at this day the ordinary players in Italy will not err in. Yet will some bring in an example of Eunuchus in Terence, that containeth matter of two days, yet far short of twenty years. True it is, and so was it to be played in two days, and so fitted to the time it set forth. And though Plautus hath in one place done amiss, let us hit with him, and not miss with him. But they will say, how then shall we set forth a story, which containeth both many places, and many times? And do they not know that a tragedy is tied to the laws of poesy, and not of history? not bound to follow the story, but having liberty, either to feign a quite new matter, or to frame the history to the most tragical convenience. Again, many things may be told, which cannot be showed, if they know the difference betwixt reporting and representing. As for example, I may speak (though I am here) of Peru, and in speech digress from that, to the description of Calicut: but in action, I cannot represent it without Pacolet’s horse: and so was the manner the ancients took, by some nuncius to recount things done in former time, or other place. Lastly, if they will represent a history, they must not (as Horace saith) begin ab ovo: but they must come to the principal point of that one action, which they will represent. By example this will be best expressed. I have a story of young Polydorus, delivered for safety’s sake, with great riches, by his father Priamus to Polymnestor, king of Thrace, in the Trojan war time: he after some years, hearing the overthrow of Priamus, for to make the treasure his own, murdereth the child: the body is taken up by Hecuba: she the same day findeth a slight to be revenged most cruelly of the tyrant: where now would one of our tragedy writers begin, but with the delivery of the child? Then should he sail over into Thrace, and so spend I know not how many years, and travel numbers of places. But where doth Euripides? [Footnote: In his Hecuba.] Even with the finding of the body, leaving the rest to be told by the spirit of Polydorus. This need no further to be enlarged, the dullest wit may conceive it. But besides these gross absurdities, how all their plays be neither right tragedies, nor right comedies: mingling kings and clowns, not because the matter so carrieth it, but thrust in clowns by head and shoulders, to play a part in majestical matters, with neither decency nor discretion. So as neither the admiration and commiseration, nor the right sportfulness, is by their mongrel tragi-comedy obtained. I know Apuleius [Footnote: In his Latin Romance, the Metamorphoses, or the Golden Ass.] did somewhat so, but that is a thing recounted with space of time, not represented in one moment: and I know, the ancients have one or two examples of tragi-comedies, as Plautus hath Amphitryo: but if we mark them well, we shall find, that they never, or very daintily, match hornpipes and funerals. So falleth it out, that having indeed no right comedy, in that comical part of our tragedy, we have nothing but scurrility, unworthy of any chaste ears: or some extreme show of doltishness, indeed fit to lift up a loud laughter, and nothing else: where the whole tract of a comedy should be full of delight, as the tragedy should be still maintained in a well-raised admiration. But our comedians think there is no delight without laughter, which is very wrong; for though laughter may come with delight, yet cometh it not of delight, as though delight should be the cause of laughter; but well may one thing breed both together: nay, rather in themselves, they have as it were a kind of contrariety: for delight we scarcely do, but in things that have a convenience to ourselves, or to the general nature: laughter almost ever cometh of things most disproportioned to ourselves and nature. Delight hath a joy in it, either permanent, or present. Laughter hath only a scornful tickling.
For example, we are ravished with delight to see a fair woman, and yet are far from being moved to laughter. We laugh at deformed creatures, wherein certainly we cannot delight. We delight in good chances, we laugh at mischances; we delight to hear the happiness of our friends, or country; at which he were worthy to be laughed at, that would laugh; we shall contrarily laugh sometimes, to find a matter quite mistaken, and go down the hill against the bias, in the mouth of some such men, as for the respect of them one shall be heartily sorry, yet he cannot choose but laugh; and so is rather pained, than delighted, with laughter. Yet deny I not, but that they may go well together; for as in Alexander’s picture well set out we delight without laughter, and in twenty mad antics we laugh without delight: so in Hercules, painted with his great beard, and furious countenance, in woman’s attire, spinning at Omphale’s commandment, it breedeth both delight and laughter. For the representing of so strange a power in love, procureth delight: and the scornfulness of the action stirreth laughter. But I speak to this purpose, that all the end of the comical part be not upon such scornful matters as stir laughter only: but mixed with it, that delightful teaching which is the end of poesy. And the great fault even in that point of laughter, and forbidden plainly by Aristotle, is that they stir laughter in sinful things; which are rather execrable than ridiculous: or in miserable, which are rather to be pitied than scorned. For what is it to make folks gape at a wretched beggar, or a beggarly clown? or, against law of hospitality, to jest at strangers, because they speak not English so well as we do? what do we learn, sith it is certain
Nil habet infelix paupertas durius in se, Quam quod ridiculos homines facit:
but rather a busy-loving courtier; a heartless threatening Thraso; a self-wise-seeming schoolmaster; an awry-transformed traveller? These if we saw walk in stage names, which we play naturally, therein were delightful laughter, and teaching delightfulness: as in the other, the tragedies of Buchanan do justly bring forth a divine admiration. But I have lavished out too many words of this play-matter. I do it because, as they are excelling parts of poesy, so is there none so much used in England, and none can be more pitifully abused. Which like an unmannerly daughter, showing a bad education, causeth her mother poesy’s honesty to be called in question. Other sorts of poetry almost have we none, but that lyrical kind of songs and sonnets: which Lord, if he gave us so good minds, how well it might be employed, and with how heavenly fruit, both private and public, in singing the praises of the immortal beauty, the immortal goodness of that God, who giveth us hands to write, and wits to conceive, of which we might well want words, but never matter, of which we could turn our eyes to nothing, but we should ever have new budding occasions. But truly many of such writings, as come under the banner of un-resistible love, if I were a mistress, would never persuade me they were in love: so coldly they apply fiery speeches, as men that had rather read lovers’ writings, and so caught up certain swelling phrases, which hang together, like a man which once told me, the wind was at north, west, and by south, because he would be sure to name winds enough, than that in truth they feel those passions, which easily (as I think) may be betrayed by that same forcibleness, or energeia (as the Greeks call it) of the writer. But let this be a sufficient, though short note, that we miss the right use of the material point of poesy.
Now, for the outside of it, which is words, or (as I may term it) diction, it is even well worse. So is that honey-flowing matron eloquence apparelled, or rather disguised, in a courtezan-like painted affectation: one time with so far-fetched words, they may seem monsters, but must seem strangers to any poor Englishman; another time, with coursing of a letter, as if they were bound to follow the method of a dictionary: another time, with figures and flowers, extremely winter-starved. But I would this fault were only peculiar to versifiers, and had not as large possession among prose-printers; and (which is to be marvelled) among many scholars; and (which is to be pitied) among some preachers. Truly I could wish, if at least I might be so bold to wish in a thing beyond the reach of my capacity, the diligent imitators of Tully and Demosthenes (most worthy to be imitated) did not so much keep Nizolian [Footnote: Nizolius, the compiler of a lexicon to the works of Cicero.] paper-books of their figures and phrases, as by attentive translation (as it were) devour them whole, and make them wholly theirs: for now they cast sugar and spice upon every dish that is served to the table; like those Indians, not content to wear earrings at the fit and natural place of the ears, but they will thrust jewels through their nose and lips because they will be sure to be fine.
Tully, when he was to drive out Catiline, as it were with a thunderbolt of eloquence, often used that figure of repetition, Vivit? Vivit; immo in Senatum venit, &c. Indeed, inflamed with a well-grounded rage, he would have his words (as it were) double out of his mouth: and so do that artificially, which we see men do in choler naturally. And we, having noted the grace of those words, hale them in sometime to a familiar epistle, when it were to too much choler to be choleric. Now for similitudes, in certain printed discourses, I think all herbarists, all stories of beasts, fowls, and fishes, are rifled up, that they come in multitudes, to wait upon any of our conceits: [Footnote: An allusion to the style of Lyly and the Euphuists.] which certainly is as absurd a surfeit to the ears as is possible: for the force of a similitude, not being to prove anything to a contrary disputer, but only to explain to a willing hearer, when that is done, the rest is a most tedious prattling: rather over-swaying the memory from the purpose whereto they were applied, than any whit informing the judgment, already either satisfied, or by similitudes not to be satisfied. For my part, I do not doubt, when Antonius and Crassus, the great forefathers of Cicero in eloquence, the one (as Cicero testifieth of them) pretended not to know art, the other, not to set by it: because with a plain sensibleness they might win credit of popular ears; which credit is the nearest step to persuasion: which persuasion is the chief mark of oratory; I do not doubt (I say) but that they used these tracks very sparingly, which who doth generally use, any man may see doth dance to his own music: and so be noted by the audience more careful to speak curiously, than to speak truly.
Undoubtedly (at least to my opinion undoubtedly), I have found in divers smally learned courtiers a more sound style, than in some professors of learning: of which I can guess no other cause, but that the courtier, following that which by practice he findeth fittest to nature, therein (though he know it not) doth according to art, though not by art: where the other, using art to show art, and not to hide art (as in these cases he should do), flyeth from nature, and indeed abuseth art.
But what? methinks I deserve to be pounded, for straying from poetry to oratory: but both have such an affinity in this wordish consideration, that I think this digression will make my meaning receive the fuller understanding: which is not to take upon me to teach poets how they should do, but only finding myself sick among the rest, to show some one or two spots of the common infection, grown among the most part of writers: that, acknowledging ourselves somewhat awry, we may bend to the right use both of matter and manner; whereto our language giveth us great occasion, being indeed capable of any excellent exercising of it. I know, some will say it is a mingled language. And why not so much the better, taking the best of both the other? [Footnote: Both the Teutonic and the Romance elements.] Another will say it wanteth grammar. Nay, truly, it hath that praise, that it wanteth not grammar; for grammar it might have, but it needs it not; being so easy of itself, and so void of those cumbersome differences of cases, genders, moods, and tenses, which I think was a piece of the Tower of Babylon’s curse, that a man should be put to school to learn his mother-tongue. But for the uttering sweetly and properly the conceits of the mind, which is the end of speech, that hath it equally with any other tongue in the world: and is particularly happy, in compositions of two or three words together, near the Greek, far beyond the Latin: which is one of the greatest beauties can be in a language.
Now, of versifying there are two sorts, the one ancient, the other modern: the ancient marked the quantity of each syllable, and according to that framed his verse: the modern, observing only number (with some regard of the accent), the chief life of it standeth in that like sounding of the words, which we call rhyme. Whether of these be the most excellent, would bear many speeches. The ancient (no doubt) more fit for music, both words and tune observing quantity, and more fit lively to express divers passions, by the low and lofty sound of the well-weighed syllable. The latter likewise, with his rhyme, striketh a certain music to the ear: and in fine, sith it doth delight, though by another way, it obtains the same purpose: there being in either sweetness, and wanting in neither majesty. Truly the English, before any other vulgar language I know, is fit for both sorts: for, for the ancient, the Italian is so full of vowels, that it must ever be cumbered with elisions. The Dutch, [Footnote: Sidney probably means what we should call German.] so of the other side with consonants, that they cannot yield the sweet sliding fit for a verse. The French, in his whole language, hath not one word, that hath his accent in the last syllable saving two, called Antepenultima, and little more hath the Spanish: and therefore, very gracelessly may they use Dactyls. The English is subject to none of these defects.
Now, for the rhyme, though we do not observe quantity, yet we observe the accent very precisely: which other languages either cannot do, or will not do so absolutely. That Caesura, or breathing place in the midst of the verse, neither Italian nor Spanish have; the French, and we, never almost fail of. Lastly, even the very rhyme itself, the Italian cannot put in the last syllable, by the French named the masculine rhyme, but still in the next to the last, which the French call the female, or the next before that, which the Italians termed Sdrucciola. [Footnote: Hence the Italian verse is always of eleven, not ten, syllables.] The example of the former, is Buono, Suono; of the Sdrucciola, Femina, Semina. The French, on the other side, hath both the male, as Bon, Son, and the female, as Plaise, Taise. But the Sdrucciola he hath not: where English hath all three, as Due, True, Father, Rather, Motion, Potion with much more which might be said, but that I find already, the triflingness of this discourse is much too much enlarged. So that sith the ever-praiseworthy poesy is full of virtue-breeding delightfulness, and void of no gift, that ought to be in the noble name of learning: sith the blames laid against it are either false, or feeble: sith the cause why it is not esteemed in England, is the fault of poet-apes, not poets: sith lastly, our tongue is most fit to honour poesy, and to be honoured by poesy, I conjure you all, that have had the evil luck to read this ink-wasting toy of mine, even in the name of the nine Muses, no more to scorn the sacred mysteries of poesy: no more to laugh at the name of poets, as though they were next inheritors to fools: no more to jest at the reverend title of a rhymer: but to believe with Aristotle, that they were the ancient treasurers of the Grecians’ Divinity. To believe with Bembus, that they were first bringers in of all civility. To believe with Scaliger, that no philosopher’s precepts can sooner make you an honest man, than the reading of Virgil. To believe with Clauserus, the translator of Cornutus, that it pleased the heavenly Deity, by Hesiod and Homer, under the veil of fables, to give us all knowledge, logic, rhetoric, philosophy, natural and moral, and Quid non? To believe with me, that there are many mysteries contained in poetry, which of purpose were written darkly, lest by profane wits it should be abused. To believe with Landin, that they are so beloved of the Gods, that whatsoever they write proceeds of a divine fury. Lastly, to believe themselves, when they tell you they will make you immortal, by their verses.
Thus doing, your name shall flourish in the printers’ shops; thus doing, you shall be of kin to many a poetical preface; thus doing, you shall be most fair, most rich, most wise, most all, you shall dwell upon superlatives. Thus doing, though you be libertino patre natus, you shall suddenly grow Herculis proles:
Si quid mea carmina possunt.
Thus doing, your soul shall be placed with Dante’s Beatrix, or Virgil’s Anchises. But if (fie of such a but) you be born so near the dull making Cataphract of Nilus, that you cannot hear the planet-like music of poetry, if you have so earth-creeping a mind, that it cannot lift itself up, to look to the sky of poetry: or rather, by a certain rustical disdain, will become such a mome [Footnote: scorner.], as to be a momus of poetry: then, though I will not wish unto you the ass’s ears of Midas, nor to be driven by a poet’s verses (as Bubonax was) to hang himself, nor to be rhymed to death, as is said to be done in Ireland: yet thus much curse I must send you, in the behalf of all poets, that, while you live, you live in love, and never get favour, for lacking skill of a sonnet: and when you die, your memory die from the earth, for want of an epitaph.