The Project Gutenberg EBook of The Schoolmaster, by Roger Ascham This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: The Schoolmaster Author: Roger Ascham Posting Date: January 24, 2009 [EBook #1844] Release Date: August, 1999 Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK THE SCHOOLMASTER *** Produced by Judy Boss [Transcriber's Note: I have omitted signature designations, have transcribed Greek characters but not italicized them, and have expanded the usual Renaissance contractions for "m" and "n" as well as the abbreviation for Latin terminal "que"; marginalia are separated from textual line by // and a curly bracket or vertical line vertically exending over more than one line is represented by a curly bracket on each successive line. I have also closed : and ? with the word preceding.] [Updater's note: The previous version of this file used HTML tags and entities to indicate Latin1 and Unicode characters. These have been replaced with the actual characters. Italics are now indicated with surrounding underscore characters, and superscripts with a preceding "^".] THE _SCHOLEMASTER_ _Or plaine and perfite way of tea- chyng children, to vnderstand, write, and speake, the Latin tong, but specially purposed for the priuate brynging vp of youth in Ientle- men and Noble mens houses, and commodious also for all such, as haue forgot the Latin tonge, and would, by themselues, with- out a Scholemaster, in short tyme, and with small paines, recouer a sufficient habilitie, to vnder- stand, write, and speake Latin._ By Roger Ascham. _An._ 1570. _AT LONDON._ Printed by Iohn Daye, dwelling ouer Aldersgate. _Cum Gratia & Priuilegio Regiæ Maiestatis, per Decennium._ [page intentionally blank] To the honorable Sir William Cecill Knight, principall Secretarie to the Quenes most excellent Maiestie. _SOndry and reasonable be the causes why learned men haue vsed to offer and dedicate such workes as they put abrode, to some such personage as they thinke fittest, either in respect of abilitie of defense, or skill for iugement, or priuate regard of kindenesse and dutie. Euery one of those considerations, Syr, moue me of right to offer this my late husbands_ M. Aschams _worke vnto you. For well remembryng how much all good learnyng oweth vnto you for defense therof, as the Vniuersitie of Cambrige, of which my said late husband was a member, haue in chosing you their worthy Chaunceller acknowledged, and how happily you haue spent your time in such studies & caried the vse therof to the right ende, to the good seruice of the Quenes Maiestie and your contrey to all our benefites, thyrdly how much my sayd husband was many wayes bound vnto you, and how gladly and comfortably he vsed in hys lyfe to recognise and report your goodnesse toward hym, leauyng with me then hys poore widow and a great sort of orphanes a good comfort in the hope of your good continuance, which I haue truly found to me and myne, and therfore do duely and dayly pray for you and yours: I could not finde any man for whose name this booke was more agreable for hope [of] protection, more mete for submission to iudgement, nor more due for respect of worthynesse of your part and thankefulnesse of my husbandes and myne. Good I trust it shall do, as I am put in great hope by many very well learned that can well iudge therof. Mete therefore I compt it that such good as my husband was able to doe and leaue to the common weale, it should_ 174 _Preface._ _be receiued vnder your name, and that the world should owe thanke therof to you, to whom my husband the authour of it was for good receyued of you, most dutiefully bounden. And so besechyng you, to take on you the defense of this booke, to auaunce the good that may come of it by your allowance and furtherance to publike vse and benefite, and to accept the thankefull recognition of me and my poore children, trustyng of the continuance of your good me- morie of_ M. Ascham _and his, and dayly commen- dyng the prosperous estate of you and yours to God whom you serue and whoes you are, I rest to trouble you._ Your humble Margaret Ascham. _A Præface to the Reader._ WHen the great plage was at London, the yeare 1563. the Quenes Maiestie Queene _Elizabeth_, lay at her Castle of Windsore: Where, vpon the 10. day of December, it fortuned, that in Sir _William Cicells_ chamber, hir Highnesse Principall Secretarie, there dined togither these personages, M. Secretarie him selfe, Syr _William Peter_, Syr _J. Mason_, D. _Wotton_, Syr _Richard Sackuille_ Treasurer of the Exchecker, Syr _Walter Mildmaye_ Chauncellor of the Exchecker, M. _Haddon_ Master of Requestes, M. _John Astely_ Master of the Iewell house, M. _Bernard Hampton_, M. _Nicasius_, and _J_. Of which number, the most part were of hir Maiesties most honourable priuie Counsell, and the reast seruing hir in verie good place. I was glad than, and do reioice yet to remember, that my chance was so happie, to be there that day, in the companie of so manie wise & good men togither, as hardly than could haue beene piked out againe, out of all England beside. M. Secretarie hath this accustomed maner, though his head be neuer so full of most weightie affaires of the Realme, yet, at diner time he doth seeme to lay them alwaies aside: and findeth euer fitte occasion to taulke pleasantlie of other matters, but most gladlie of some matter of learning: wherein, he will curteslie heare the minde of the meanest at his Table. Not long after our sitting doune, I haue strange newes brought me, sayth M. Secretarie, this morning, that diuerse Scholers of Eaton, be runne awaie from the Schole, for feare of beating. Whereupon, M. //M. _Secreta-_ Secretarie tooke occasion, to wishe, that some //_rie._ 176 _A Præface to the Reader._ more discretion were in many Scholemasters, in vsing correction, than commonlie there is. Who many times, punishe rather, the weakenes of nature, than the fault of the Scholer. Whereby, many Scholers, that might else proue well, be driuen to hate learning, before they knowe, what learning meaneth: and so, are made willing to forsake their booke, and be glad to be put to any other kinde of liuing. M. _Peter_, as one somewhat seuere of nature, said plainlie, M. _Peter._ // that the Rodde onelie, was the sworde, that must keepe, the Schole in obedience, and the Scholer M. _Wotton._ // in good order. M. _Wotton_, á man milde of nature, with soft voice, and fewe wordes, inclined to M. Secretaries iudgement, and said, in mine opinion, the Schole- Ludus li- // house should be in deede, as it is called by name, terarum. // the house of playe and pleasure, and not of feare _Plato_ de // and bondage: and as I do remember, so saith Rep. 7. // _Socrates_ in one place of _Plato_. And therefore, if a Rodde carie the feare of à Sworde, it is no maruell, if those that be fearefull of nature, chose rather to forsake the Plaie, than to stand alwaies within the feare of a Sworde in a fonde mans handling. M. _Mason_, after his maner, was M. _Mason._ // verie merie with both parties, pleasantlie playing, both, with the shrewde touches of many courste boyes, and with the small discretion of many leude Scholemasters. M. _Haddon_ was fullie of M. _Peters_ opinion, and said, that M. _Haddon._ // the best scholemaster of our time, was the greatest beater, and named the Person. Though, quoth I, it was his good fortune, to send from his Schole, The Author of // vnto the Vniuersitie, one of the best Scholers in this booke. // deede of all our time, yet wise men do thinke, that that came so to passe, rather, by the great towardnes of the Scholer, than by the great beating of the Master: and whether this be true or no, you your selfe are best witnes. I said somewhat farder in the matter, how, and whie, yong children, were soner allured by loue, than driuen by beating, to atteyne good learning: wherein I was the bolder to say my minde, bicause M. Secretarie curteslie prouoked me thereunto: or else, in such à companie, and namelie in his præsence, my wonte is, to be more willing, to vse mine eares, than to occupie my tonge. _A Præface to the Reader._ 177 Syr _Walter Mildmaye_, M. _Astley_, and the rest, said verie litle: onelie Syr _Rich. Sackuill_, said nothing at all. After dinner I went vp to read with the Queenes Maiestie. We red than togither in the Greke tongue, as I well remember. // Demost. that noble Oration of _Demosthenes_ against _æschines_, // peri pa- for his false dealing in his Ambassage to king // rapresb. _Philip_ of Macedonie. Syr _Rich. Sackuile_ came vp sone after: and finding me in hir Maiesties priuie chamber, he // Syr _R._ tooke me by the hand, & carying me to à // _Sackuiles_ windoe, said, M. _Ascham_, I would not for à good // communi- deale of monie, haue bene, this daie, absent from // cation with diner. Where, though I said nothing, yet I gaue // the Author as good eare, and do consider as well the taulke, // of this that passed, as any one did there. M. Secretarie said very // booke. wisely, and most truely, that many yong wittes be driuen to hate learninge, before they know what learninge is. I can be good witnes to this my selfe: For à fond Scholemaster, before I was fullie fourtene yeare olde, draue me so, with feare of beating, from all loue of learninge, as nowe, when I know, what difference it is, to haue learninge, and to haue litle, or none at all, I feele it my greatest greife, and finde it my greatest hurte, that euer came to me, that it was my so ill chance, to light vpon so lewde à Scholemaster. But seing it is but in vain, to lament thinges paste, and also wisdome to looke to thinges to cum, surely, God willinge, if God lend me life, I will make this my mishap, some occasion of good hap, to litle _Robert Sackuile_ my sonnes sonne. For whose bringinge vp, I would gladlie, if it so please you, vse speciallie your good aduice. I heare saie, you haue à sonne, moch of his age: we wil deale thus togither. Point you out à Scholemaster, who by your order, shall teache my sonne and yours, and for all the rest, I will prouide, yea though they three do cost me a couple of hundred poundes by yeare: and beside, you shall finde me as fast à Frend to you and yours, as perchance any you haue. Which promise, the worthie Ientleman surelie kept with me, vntill his dying daye. We had than farther taulke togither, of bringing vp of children: of the nature, of quicke, and hard wittes: // The cheife of the right choice of à good witte: of Feare, and // pointes of loue in teachinge children. We passed from // this booke. 178 _A Præface to the Reader._ children and came to yonge men, namely, Ientlemen: we taulked of their to moch libertie, to liue as they lust: of their letting louse to sone, to ouer moch experience of ill, contrarie to the good order of many good olde common welthes of the Persians and Grekes: of witte gathered, and good fortune gotten, by some, onely by experience, without learning. And lastlie, he required of me verie earnestlie, to shewe, what I thought of the common goinge of Englishe men into Italie. But, sayth he, bicause this place, and this tyme, will not suffer so long taulke, as these good matters require, therefore I pray you, at my request, and at your leysure, put in some order of writing, the cheife pointes of this our taulke, concerning the right order of teachinge, and honestie of liuing, for the good bringing vp of children & yong men. And surelie, beside contentinge me, you shall both please and profit verie many others. I made some excuse by lacke of habilitie, and weakenes of bodie: well, sayth he, I am not now to learne, what you can do. Our deare frende, good M. _Goodricke_, whose iudgement I could well beleue, did once for all, satisfye me fullie therein. Againe, I heard you say, not long agoe, that you may thanke Syr _John Cheke_, for all the learninge you haue: And I know verie well my selfe, that you did teach the Quene. And therefore seing God did so blesse you, to make you the Scholer of the best Master, and also the Scholemaster of the best Scholer, that euer were in our tyme, surelie, you should please God, benefite your countrie, & honest your owne name, if you would take the paines, to impart to others, what you learned of soch à Master, and how ye taught such à scholer. And, in vttering the stuffe ye receiued of the one, in declaring the order ye tooke with the other, ye shall neuer lacke, neither matter, nor maner, what to write, nor how to write in this kinde of Argument. I beginning some farther excuse, sodeinlie was called to cum to the Queene. The night following, I slept litle, my head was so full of this our former taulke, and I so mindefull, somewhat to satisfie the honest request of so deare à frend, I thought to præpare some litle treatise for a New yeares gift that Christmas. But, as it chanceth to busie builders, so, in building thys my poore Scholehouse (the rather bicause the forme of it is somewhat new, and differing from others) the worke _A Præf ace to the Reader._ 179 rose dailie higher and wider, than I thought it would at the beginninge. And though it appeare now, and be in verie deede, but a small cotage, poore for the stuffe, and rude for the workemanship, yet in going forward, I found the site so good, as I was lothe to giue it ouer, but the making so costlie, outreaching my habilitie, as many tymes I wished, that some one of those three, my deare frendes, with full pursses, Syr _Tho. Smithe_, M. // {_Smith._ _Haddon_, or M. _Watson_, had had the doing of it. // M. {_Haddon._ Yet, neuerthelesse, I my selfe, spending gladlie // {_Watson._ that litle, that I gatte at home by good Syr _Iohn_ // Syr_ I._ _Cheke_, and that that I borrowed abroad of my // _Cheke._ frend _Sturmius_, beside somewhat that was left me // _I. Sturmius._ in Reuersion by my olde Masters, _Plato, Aristotle_, // _Plato._ and _Cicero_, I haue at last patched it vp, as I could, // _Aristotle._ and as you see. If the matter be meane, and meanly handled, // _Cicero._ I pray you beare, both with me, and it: for neuer worke went vp in worse wether, with mo lettes and stoppes, than this poore Scholehouse of mine. Westminster Hall can beare some witnesse, beside moch weakenes of bodie, but more trouble of minde, by some such sores, as greue me to toche them my selfe, and therefore I purpose not to open them to others. And, in middes of outward iniuries, and inward cares, to encrease them withall, good Syr _Rich. Sackuile_ dieth, that worthie Ientleman: That earnest // Syr _R._ fauorer and furtherer of Gods true Religion: // _Sackuill._ That faithfull Seruitor to his Prince and Countrie: A louer of learning, & all learned men: Wise in all doinges: Curtesse to all persons: shewing spite to none: doing good to many: and as I well found, to me so fast à frend, as I neuer lost the like before. Whan he was gone, my hart was dead. There was not one, that woare à blacke gowne for him, who caried à heuier hart for him, than I. Whan he was gone, I cast this booke àwaie: I could not looke vpon it, but with weping eyes, in remembring him, who was the onelie setter on, to do it, and would haue bene, not onelie à glad commender of it, but also à sure and certaine comfort, to me and mine, for it. Almost two yeares togither, this booke lay scattered, and neglected, and had bene quite giuen ouer of me, if the goodnesse of one had not giuen me some life and spirite againe. God, the 180 _A Præface to the Reader._ mouer of goodnesse, prosper alwaies him & his, as he hath many times comforted me and mine, and, I trust to God, shall comfort more and more. Of whom, most iustlie I may saie, and verie oft, and alwaies gladlie, I am wont to say, that sweete verse of _Sophocles_, spoken by _Oedipus_ to worthie _Theseus_. Soph. in // echo [gar] acho dia se, kouk allon broton. Oed. Col. // Thys hope hath helped me to end this booke: which, if he allowe, I shall thinke my labours well imployed, and shall not moch æsteme the misliking of any others. And I trust, he shall thinke the better of it, bicause he shall finde the best part thereof, to cum out of his Schole, whom he, of all men loued and liked best. Yet some men, frendly enough of nature, but of small iudgement in learninge, do thinke, I take to moch paines, and _Plato_ in // spend to moch time, in settinge forth these initio // childrens affaires. But those good men were Theagis. // neuer brought vp in _Socrates_ Schole, who saith ou gar esti // plainlie, that no man goeth àbout à more godlie peri otou // purpose, than he that is mindfull of the good theioterou // bringing vp, both of hys owne, and other mens anthropos // children. an bouleu- // saito, e // Therfore, I trust, good and wise men, will peri pai- // thinke well of this my doing. And of other, that deias, kai // thinke otherwise, I will thinke my selfe, they are ton auton, // but men, to be pardoned for their follie, and kai ton // pitied for their ignoraunce. oikeion. // In writing this booke, I haue had earnest respecte to three speciall pointes, trothe of Religion, honestie in liuing, right order in learning. In which three waies, I praie God, my poore children may diligently waulke: for whose sake, as nature moued, and reason required, and necessitie also somewhat compelled, I was the willinger to take these paines. For, seing at my death, I am not like to leaue them any great store of liuing, therefore in my life time, I thought good to bequeath vnto them, in this litle booke, as in my Will and Testament, the right waie to good learning: which if they followe, with the feare of God, they shall verie well cum to sufficiencie of liuinge. I wishe also, with all my hart, that yong M. _Rob. Sackuille_, _A Præface to the Reader._ 181 may take that fructe of this labor, that his worthie Grauntfather purposed he should haue done: And if any other do take, either proffet, or pleasure hereby, they haue cause to thanke M. _Robert Sackuille_, for whom speciallie this my Scholemaster was prouided. And one thing I would haue the Reader consider in readinge this booke, that bicause, no Scholemaster hath charge of any childe, before he enter into hys Schole, therefore I leauing all former care, of their good bringing vp, to wise and good Parentes, as à matter not belonging to the Scholemaster, I do appoynt thys my Scholemaster, than, and there to begin, where his office and charge beginneth. Which charge lasteth not long, but vntill the Scholer be made hable to go to the Vniuersitie, to procede in Logike, Rhetoricke, and other kindes of learning. Yet if my Scholemaster, for loue he beareth to hys Scholer, shall teach hym somewhat for hys furtherance, and better iudgement in learning, that may serue him seuen yeare after in the Vniuersitie, he doth hys Scholer no more wrong, nor de- serueth no worse name therby, than he doth in London, who sellinge silke or cloth vnto his frend, doth giue hym better measure, than either hys pro- mise or bargaine was. _Farewell in Christ._ _The first booke for the youth._ AFter the childe hath learned perfitlie the eight partes of speach, let him then learne the right ioyning togither of substantiues with adiectiues, the nowne with the verbe, the relatiue with the antecedent. And in learninge farther hys Syntaxis, by mine aduice, he shall not vse the common order in common scholes, for making of latines: wherby, the childe _Cic._ de // commonlie learneth, first, an euill choice of wordes, Cla. or. // (and right choice of wordes, saith _Cæsar_, is the foundation of eloquence) than, a wrong placing of wordes: and lastlie, an ill framing of the sentence, with a peruerse iudgement, both of wordes and sentences. These Making of // faultes, taking once roote in yougthe, be neuer, or Lattines // hardlie, pluckt away in age. Moreouer, there is marreth // no one thing, that hath more, either dulled the Children. // wittes, or taken awaye the will of children from learning, then the care they haue, to satisfie their masters, in making of latines. For, the scholer, is commonlie beat for the making, when the master were more worthie to be beat for the mending, or rather, marring of the same: The master many times, being as ignorant as the childe, what to saie properlie and fitlie to the matter. Two scholemasters haue set forth in print, either of them _Horman._ // a booke, of soch kinde of latines, _Horman_ and _Whitting-_ // _Whittington_. _ton._ // A childe shall learne of the better of them, that, which an other daie, if he be wise, and cum to iudgement, he must be faine to vnlearne againe. _The first booke for the youth._ 183 There is a waie, touched in the first booke of _Cicero De Oratore_, which, wiselie brought into scholes, // 1. _De Or._ truely taught, and constantly vsed, would not onely take wholly away this butcherlie feare in making of latines, but would also, with ease and pleasure, and in short time, as I know by good experience, worke a true choice and placing of wordes, a right ordering of sentences, an easie vnderstandyng of the tonge, a readines to speake, a facultie to write, a true iudgement, both of his owne, and other mens doinges, what tonge so euer he doth vse. The waie is this. After the three Concordances learned, as I touched before, let the master read vnto hym the Epistles of _Cicero_, gathered togither and chosen out by _Sturmius_, for the capacitie of children. First, let him teach the childe, cherefullie and plainlie, the cause, and matter of the letter: then, let him construe it into Englishe, so oft, as the childe may // The order easilie carie awaie the vnderstanding of it: // of teaching. Lastlie, parse it ouer perfitlie. This done thus, let the childe, by and by, both construe and parse it ouer againe: so, that it may appeare, that the childe douteth in nothing, that his master taught him before. After this, the childe must take a paper booke, and sitting in some place, where no man shall prompe him, by him self, let him translate into Englishe his former lesson. Then shewing it to his master, let the master take from him his latin booke, and // Two pa- pausing an houre, at the least, than let the childe // per bokes. translate his owne Englishe into latin againe, in an other paper booke. When the childe bringeth it, turned into latin, the master must compare it with _Tullies_ booke, and laie them both togither: and where the childe doth well, either in chosing, or true placing of _Tullies_ wordes, let the master // Children praise him, and saie here ye do well. For I // learne by assure you, there is no such whetstone, to // prayse. sharpen a good witte and encourage a will to learninge, as is praise. But if the childe misse, either in forgetting a worde, or in chaunging a good with a worse, or misordering the sentence, I would not haue the master, either froune, or chide with him, if the childe haue done his diligence, and vsed no trewandship 184 _The first booke teachyng_ therein. For I know by good experience, that a childe shall Ientlenes // take more profit of two fautes, ientlie warned of, in teaching. // then of foure thinges, rightly hitt. For than, the master shall haue good occasion to saie vnto him. _N. Tullie_ would haue vsed such a worde, not this: _Tullie_ would haue placed this word here, not there: would haue vsed this case, this number, this person, this degree, this gender: he would haue vsed this moode, this tens, this simple, rather than this compound: this aduerbe here, not there: he would haue ended the sentence with this verbe, not with that nowne or participle, etc. In these fewe lines, I haue wrapped vp, the most tedious part of Grammer: and also the ground of almost all the Rewles, that are so busilie taught by the Master, and so hardlie learned by the Scholer, in all common Scholes: which after this sort, the master shall teach without all error, and the scholer shall learne without great paine: the master being led by so sure a guide, and the scholer being brought into so plaine and easie a waie. And therefore, we do not contemne Rewles, but we gladlie teach Rewles: and teach them, more plainlie, sensiblie, and orderlie, than they be commonlie taught in common Scholes. For whan the Master shall compare _Tullies_ booke with his Scholers translation, let the Master, at the first, lead and teach his Scholer, to ioyne the Rewles of his Grammer booke, with the examples of his present lesson, vntill the Scholer, by him selfe, be hable to fetch out of his Grammer, euerie Rewle, for euerie Example: So, as the Grammer booke be euer in the Scholers hand, and also vsed of him, as a Dictionarie, for euerie present vse. This is a liuely and perfite waie of teaching of Rewles: where the common waie, vsed in common Scholes, to read the Grammer alone by it selfe, is tedious for the Master, hard for the Scholer, colde and vn- cumfortable for them bothe. Let your Scholer be neuer afraide, to aske you any dout, but vse discretlie the best allurements ye can, to encorage him to the same: lest, his ouermoch fearinge of you, driue him to seeke some misorderlie shifte: as, to seeke to be helped by some other booke, or to be prompted by some other Scholer, and so goe aboute to begile you moch, and him selfe more. _the brynging vp of youth._ 185 With this waie, of good vnderstanding the mater, plaine construinge, diligent parsinge, dailie translatinge, cherefull admonishinge, and heedefull amendinge of faultes: neuer leauinge behinde iuste praise for well doinge, I would haue the Scholer brought vp withall, till he had red, & translated ouer y^e first booke of Epistles chosen out by _Sturmius_, with a good peece of a Comedie of _Terence_ also. All this while, by mine aduise, the childe shall vse to speake no latine: For, as _Cicero_ saith in like mater, with like wordes, _loquendo, male loqui discunt_. And, that excellent // Latin learned man, _G. Budæus_, in his Greeke Com- // speakyng. mentaries, sore complaineth, that whan he began // _G. Budæus._ to learne the latin tonge, vse of speaking latin at the table, and elsewhere, vnaduisedlie, did bring him to soch an euill choice of wordes, to soch a crooked framing of sentences, that no one thing did hurt or hinder him more, all the daies of his life afterward, both for redinesse in speaking, and also good iudge- ment in writinge. In very deede, if children were brought vp, in soch a house, or soch a Schole, where the latin tonge were properlie and perfitlie spoken, as _Tib._ and _Ca. Gracci_ were brought vp, in their mother _Cornelias_ house, surelie, than the dailie vse of speaking, were the best and readiest waie, to learne the latin tong. But, now, commonlie, in the best Scholes in England, for wordes, right choice is smallie regarded, true proprietie whollie neglected, confusion is brought in, barbariousnesse is bred vp so in yong wittes, as afterward they be, not onelie marde for speaking, but also corrupted in iudgement: as with moch adoe, or neuer at all, they be brought to right frame againe. Yet all men couet to haue their children speake latin: and so do I verie earnestlie too. We bothe, haue one purpose: we agree in desire, we wish one end: but we differ somewhat in order and waie, that leadeth rightlie to that end. Other would haue them speake at all aduentures: and, so they be speakinge, to speake, the Master careth not, the Scholer knoweth not, what. This is, to seeme, and not to bee: except it be, to be bolde without shame, rashe without skill, full of words without witte. I wish to haue them speake so, as it may well appeare, that the braine doth gouerne the tonge, and that reason leadeth 186 _The first booke teachyng_ forth the taulke. _Socrates_ doctrine is true in _Plato_, and well _Plato._ // marked, and truely vttered by _Horace_ in _Arte_ _Horat._ // _Poetica_, that, where so euer knowledge doth accom- panie the witte, there best vtterance doth alwaies awaite vpon the tonge: For, good vnderstanding must first be bred Much wri- // in the childe, which, being nurished with skill, and tyng bree- // vse of writing (as I will teach more largelie deth ready // hereafter) is the onelie waie to bring him to speakyng. // iudgement and readinesse in speakinge: and that in farre shorter time (if he followe constantlie the trade of this litle lesson) than he shall do, by common teachinge of the common scholes in England. But, to go forward, as you perceiue, your scholer to goe better and better on awaie, first, with vnderstanding his lesson more quicklie, with parsing more readelie, with translating more spedelie and perfitlie then he was wonte, after, giue him longer lessons to translate: and withall, begin to teach him, The second // both in nownes, & verbes, what is _Proprium_, and degree and // what is _Translatum_, what _Synonymum_, what order in // _Diuersum_, which be _Contraria_, and which be teachyng. // most notable _Phrases_ in all his lecture. As: _{Rex Sepultus est Proprium. {magnificè. {Cum illo principe, Translatum. {Sepulta est & gloria {et Salus Reipublicæ. Synonyma. {Ensis, Gladius. {Laudare, prædicare. {Diligere, Amare. Diuersa. {Calere, Exardescere. {Inimicus, Hostis. {Acerbum & luctuosum { bellum. Contraria. {Dulcis & loeta { Pax. {Dare verba. Phrases. {abjicere obedientiam._ _the brynging vp of youth._ 187 Your scholer then, must haue the third paper booke: in the which, after he hath done his double transla- // The thyrd tion, let him write, after this sort foure of these // paper boke. forenamed sixe, diligentlie marked out of eurie lesson. _{Propria. {Translata. {Synonyma. Quatuor. {Diuersa. {Contraria. {Phrases._ Or else, three, or two, if there be no moe: and if there be none of these at all in some lecture, yet not omitte the order, but write these. _{Diuersa nulla. {Contraria nulla. etc._ This diligent translating, ioyned with this heedefull marking, in the foresaid Epistles, and afterwarde in some plaine Oration of _Tullie_, as, _pro lege Manil: pro Archia Poeta_, or in those three _ad C. Cæs_: shall worke soch a right choise of wordes, so streight a framing of sentences, soch a true iudge- ment, both to write skilfullie, and speake wittlelie, as wise men shall both praise, and maruell at. If your scholer do misse sometimes, in marking rightlie these foresaid sixe thinges, chide not hastelie: for that shall, both dull his witte, and discorage his diligence: // Ientleness but monish him gentelie: which shall make // in teaching. him, both willing to amende, and glad to go forward in loue and hope of learning. I haue now wished, twise or thrise, this gentle nature, to be in a Scholemaster: And, that I haue done so, neither by chance, nor without some reason, I will now // Loue. declare at large, why, in mine opinion, loue is // Feare. fitter than feare, ientlenes better than beating, to bring vp a childe rightlie in learninge. With the common vse of teaching and beating in common scholes of England, I will not greatlie contend: // Common which if I did, it were but a small grammaticall // Scholes. controuersie, neither belonging to heresie nor 188 _The first booke teachyng_ treason, nor greatly touching God nor the Prince: although in very deede, in the end, the good or ill bringing vp of children, doth as much serue to the good or ill seruice, of God, our Prince, and our whole countrie, as any one thing doth beside. I do gladlie agree with all good Scholemasters in these pointes: to haue children brought to good perfitnes in learning: to all honestie in maners: to haue all fautes rightlie amended: to haue euerie vice seuerelie corrected: but for the order and waie that leadeth rightlie to these pointes, we somewhat differ. Sharpe // For commonlie, many scholemasters, some, as Schole- // I haue seen, moe, as I haue heard tell, be of so masters. // crooked a nature, as, when they meete with a hard witted scholer, they rather breake him, than bowe him, rather marre him, then mend him. For whan the scholemaster is angrie with some other matter, then will he sonest faul to beate his scholer: and though he him selfe should be punished for his folie, yet must he beate some scholer for his pleasure: though there be no cause for him to do so, nor yet fault in the scholer to deserue so. These ye will say, be fond scholemasters, and fewe they be, that be found to be soch. They be fond in deede, but surelie ouermany soch be found euerie where. But Nature // this I will say, that euen the wisest of your great punished. // beaters, do as oft punishe nature, as they do correcte faultes. Yea, many times, the better nature, is sorer punished: For, if one, by quicknes of witte, take his lesson readelie, an other, by hardnes of witte, taketh it not so speedelie: the first is alwaies commended, the other is commonlie punished: whan a wise scholemaster, should rather discretelie consider the right disposition of both their natures, and not so moch wey what either of them is able to do now, Quicke // as what either of them is likelie to do hereafter. wittes for // For this I know, not onelie by reading of bookes learnyng. // in my studie, but also by experience of life, abrode in the world, that those, which be commonlie the wisest, the best learned, and best men also, when they be olde, were neuer commonlie the quickest of witte, when they were yonge. The causes why, amongst other, which be many, that moue me thus to thinke, be these fewe, which I will recken. Quicke wittes commonlie, be apte to take, vnapte to keepe: soone hote and desirous of this and that: as colde and sone _the brynging vp of youth._ 189 wery of the same againe: more quicke to enter spedelie, than hable to pearse farre: euen like ouer sharpe tooles, whose edges be verie soone turned. Soch wittes delite them selues in easie and pleasant studies, and neuer passe farre forward in hie and hard sciences. And therefore the quickest wittes commonlie may proue the best Poetes, but not the wisest Orators: readie of tonge to speake boldlie, not deepe of iudgement, // Quicke either for good counsell or wise writing. Also, // wittes, for for maners and life, quicke wittes commonlie, be, // maners & in desire, newfangle, in purpose, vnconstant, light // lyfe. to promise any thing, readie to forget euery thing: both benefite and inurie: and therby neither fast to frend, nor fearefull to foe: inquisitiue of euery trifle, not secret in greatest affaires: bolde, with any person: busie, in euery matter: sothing, soch as be present: nipping any that is absent: of nature also, alwaies, flattering their betters, enuying their equals, despising their inferiors: and, by quicknes of witte, verie quicke and readie, to like none so well as them selues. Moreouer commonlie, men, very quicke of witte, be also, verie light of conditions: and thereby, very readie of disposition, to be caried ouer quicklie, by any light cumpanie, to any riot and vnthriftines when they be yonge: and therfore seldome, either honest of life, or riche in liuing, when they be olde. For, quicke in witte, and light in maners, be either seldome troubled, or verie sone wery, in carying a verie heuie purse. Quicke wittes also be, in most part of all their doinges, ouer- quicke, hastie, rashe, headie, and brainsicke. These two last wordes, Headie, and Brainsicke, be fitte and proper wordes, rising naturallie of the matter, and tearmed aptlie by the condition of ouer moch quickenes of witte. In yougthe also they be, readie scoffers, priuie mockers, and euer ouer light and mery. In aige, sone testie, very waspishe, and alwaies ouer miserable: and yet fewe of them cum to any great aige, by reason of their misordered life when they were yong: but a great deale fewer of them cum to shewe any great counten- ance, or beare any great authoritie abrode in the world, but either liue obscurelie, men know not how, or dye obscurelie, men marke not whan. They be like trees, that shewe forth, faire blossoms & broad leaues in spring time, but bring out small and not long lasting fruite in haruest time: and that 190 _The first booke teachyng_ onelie soch, as fall, and rotte, before they be ripe, and so, neuer, or seldome, cum to any good at all. For this ye shall finde most true by experience, that amongest a number of quicke wittes in youthe, fewe be found, in the end, either verie fortunate for them selues, or verie profitable to serue the common wealth, but decay and vanish, men know not which way: except a very fewe, to whom peraduenture blood and happie parentage, may perchance purchace a long standing vpon the stage. The which felicitie, because it commeth by others procuring, not by their owne deseruinge, and stand by other mens feete, and not by their own, what owtward brag so euer is borne by them, is in deed, of it selfe, and in wise mens eyes, of no great estimation. Some wittes, moderate enough by nature, be many tymes Som sci- // marde by ouer moch studie and vse of some ences hurt // sciences, namelie, Musicke, Arithmetick, and mens wits, // Geometrie. Thies sciences, as they sharpen mens and mar // wittes ouer moch, so they change mens maners mens ma- // ouer sore, if they be not moderatlie mingled, & ners. // wiselie applied to som good vse of life. Marke all Mathe- Mathe- // maticall heades, which be onely and wholy bent maticall // to those sciences, how solitarie they be themselues, heades. // how vnfit to liue with others, & how vnapte to serue in the world. This is not onelie knowen now by common experience, but vttered long before by wise mens Iudgement _Galen._ // and sentence. _Galene_ saith, moch Musick marreth _Plato._ // mens maners: and _Plato_ hath a notable place of the same thing in his bookes _de Rep._ well marked also, and excellentlie translated by _Tullie_ himself. Of this matter, I wrote once more at large, XX. yeare a go, in my booke of shoting: now I thought but to touch it, to proue, that ouer moch quicknes of witte, either giuen by nature, or sharpened by studie, doth not commonlie bring forth, eyther greatest learning, best maners, or happiest life in the end. Contrariewise, a witte in youth, that is not ouer dulle, Hard wits // heauie, knottie and lumpishe, but hard, rough, and in learning. // though somwhat staffishe, as _Tullie_ wisheth _otium, quietum, non languidum_: and _negotium cum labore, non cum periculo_, such a witte I say, if it be, at the first well handled by the mother, and rightlie smothed and wrought as it _the brynging vp of youth._ 191 should, not ouerwhartlie, and against the wood, by the schole- master, both for learning, and hole course of liuing, proueth alwaies the best. In woode and stone, not the softest, but hardest, be alwaies aptest, for portrature, both fairest for pleasure, and most durable for proffit. Hard wittes be hard to receiue, but sure to keepe: painefull without werinesse, hedefull without wauering, constant without newfanglenes: bearing heauie thinges, thoughe not lightlie, yet willinglie: entring hard thinges, though not easelie, yet depelie, and so cum to that perfitnes of learning in the ende, that quicke wittes, seeme in hope, but do not in deede, or else verie seldome, // Hard wits euer attaine vnto. Also, for maners and life, hard // in maners wittes commonlie, ar hardlie caried, either to // and lyfe. desire euerie new thing, or else to meruell at euery strange thinge: and therfore they be carefull and diligent in their own matters, not curious and busey in other mens affaires: and so, they becum wise them selues, and also ar counted honest by others. They be graue, stedfast, silent of tong, secret of hart. Not hastie in making, but constant in keping any promise. Not rashe in vttering, but ware in considering euery matter: and therby, not quicke in speaking, but deepe of iudgement, whether they write, or giue counsell in all waightie affaires. And theis be the men, that becum in the end, both most happie for themselues, and alwaise best estemed abrode in the world. I haue bene longer in describing, the nature, the good or ill successe, of the quicke and hard witte, than perchance som will thinke, this place and matter doth require. But // The best my purpose was hereby, plainlie to vtter, what // wittes dri- iniurie is offered to all learninge, & to the common // uen from welthe also, first, by the fond father in chosing, // learnyng, but chieflie by the lewd scholemaster in beating // to other li- and driuing away the best natures from learning. A childe // uyng. that is still, silent, constant, and somewhat hard of witte, is either neuer chosen by the father to be made a scholer, or else, when he commeth to the schole, he is smally regarded, little looked vnto, he lacketh teaching, he lacketh coraging, he lacketh all thinges, onelie he neuer lacketh beating, nor any word, that may moue him to hate learninge, nor any deed that may driue him from learning, to any other kinde of liuing. And when this sadde natured, and hard witted child, is bette 192 _The first booke teachyng_ from his booke, and becummeth after eyther student of Hard wits // the common lawe, or page in the Court, or proue best // seruingman, or bound prentice to a merchant, in euery // or to som handiecrafte, he proueth in the ende, kynde of // wiser, happier and many tymes honester too, than life. // many of theis quick wittes do, by their learninge. Learning is, both hindred and iniured to, by the ill choice of them, that send yong scholers to the vniuersities. Of whom must nedes cum all our Diuines, Lawyers, and Physicions. Thies yong scholers be chosen commonlie, as yong apples be The ill // chosen by children, in a faire garden about _S._ choice of // _Iames_ tyde: a childe will chose a sweeting, because it wittes for // is presentlie faire and pleasant, and refuse a Runnet, learnyng. // because it is than grene, hard, and sowre, whan the one, if it be eaten, doth breed, both wormes and ill humors: the other if it stand his tyme, be ordered and kepte as it should, is holsom of it self, and helpeth to the good digestion of other meates: Sweetinges, will receyue wormes, rotte, and dye on the tree, and neuer or seldom cum to the gathering for good and lasting store. For verie greafe of harte I will not applie the similitude: but hereby, is plainlie seen, how learning is robbed of hir best wittes, first by the great beating, and after by the ill chosing of scholers, to go to the vniuersities. Whereof cummeth partelie, that lewde and spitefull prouerbe, sounding to the greate hurte of learning, and shame of learned men, that, the greatest Clerkes be not the wisest men. And though I, in all this discourse, seem plainlie to prefer, hard and roughe wittes, before quicke and light wittes, both for learnyng and maners, yet am I not ignorant that som quicknes of witte, is a singuler gifte of God, and so most rare emonges men, and namelie such a witte, as is quicke without lightnes, sharpe without brittlenes, desirous of good thinges without newfanglenes, diligent in painfull thinges without werisomnes, and constant in good will to do all thinges well, as I know was in Syr _Iohn Cheke_, and is in som, that yet liue, in whome all theis faire qualities of witte ar fullie mette togither. But it is notable and trewe, that _Socrates_ saith in _Plato_ to _Plato in_ // his frende _Crito_. That, that number of men is _Critone_. // fewest, which far excede, either in good or ill, in wisdom of folie, but the meane betwixt both, be _the brynging vp of youth._ 193 the greatest number: which he proueth trewe in diuerse other thinges: as in greyhoundes, emonges which fewe // Verie are found, exceding greate, or exceding litle, // good, or exceding swift, or exceding slowe: And therfore/ verie ill I speaking of quick and hard wittes, I ment, the // men, be common number of quicke and hard wittes, // fewest in emonges the which, for the most parte, the hard // number. witte, proueth manie times, the better learned, wiser and honester man: and therfore, do I the more lament, that soch wittes commonlie be either kepte from learning, by fond fathers, or bet from learning by lewde scholemasters. And speaking thus moche of the wittes of children for learning, the opportunitie of the place, and good- // Horsemen nes of the matter might require to haue here // be wiser in declared the most speciall notes of a good witte for // knowledge learning in a childe, after the maner and custume // of a good of a good horsman, who is skilfull, to know, and // Colte, than hable to tell others, how by certein sure signes, a // scholema- man may choise a colte, that is like to proue an // sters be, in other day, excellent for the saddle. And it is // knowledge pitie, that commonlie, more care is had, yea and // of a good that emonges verie wise men, to finde out rather a cunnynge // witte. man for their horse, than a cunnyng man for their // A good Ri- children. They say nay in worde, but they do so // der better in deede. For, to the one, they will gladlie giue // rewarded a stipend of 200. Crounes by yeare, and loth // than a good to offer to the other, 200. shillinges. God, that // Schole- sitteth in heauen laugheth their choice to skorne, // master. and rewardeth their liberalitie as it should: for he suffereth them, to haue, tame, and well ordered horse, but // Horse well wilde and vnfortunate Children: and therfore in // broken, the ende they finde more pleasure in their horse, // children ill than comforte in their children. // taught. But concerning the trewe notes of the best wittes for learning in a childe, I will reporte, not myne own opinion, but the very iudgement of him, that was counted the best teacher and wisest man that learning maketh mention of, // _Plato_ in 7. and that is _Socrates_ in _Plato_, who expresseth // de Rep. orderlie thies seuen plaine notes to choise a good witte in a child for learninge. 194 _The first booke teachyng_ {1 Euphues. {2 Mnemon. Trewe {3 Philomathes. notes of a {4 Philoponos. good witte. {5 Philekoos. {6 Zetetikos. {7 Philepainos. And bicause I write English, and to Englishemen, I will plainlie declare in Englishe both, what thies wordes of _Plato_ meane, and how aptlie they be linked, and how orderlie they folow one an other. 1. Euphues. Is he, that is apte by goodnes of witte, and appliable by Witte. // readines of will, to learning, hauing all other Will. // qualities of the minde and partes of the bodie, that must an other day serue learning, not trobled, mangled, and halfed, but sounde, whole, full, & hable to do their The tong. // office: as, a tong, not stamering, or ouer hardlie drawing forth wordes, but plaine, and redie to The voice. // deliuer the meaning of the minde: a voice, not softe, weake, piping, wommanishe, but audible, Face. // stronge, and manlike: a countenance, not werishe Stature. // and crabbed, but faire and cumlie: a personage, not wretched and deformed, but taule and goodlie Learnyng // for surelie, a cumlie countenance, with a goodlie ioyned // stature, geueth credit to learning, and authoritie with a cum- // to the person: otherwise commonlie, either, open lie perso- // contempte, or priuie disfauour doth hurte, or nage. // hinder, both person and learning. And, euen as a faire stone requireth to be sette in the finest gold, with the best workmanshyp, or else it leseth moch of the Grace and price, euen so, excellencye in learning, and namely Diuinitie, ioyned with a cumlie personage, is a meruelous Iewell in the world. And how can a cumlie bodie be better employed, than to serue the fairest exercise of Goddes greatest gifte, and that is learning. But commonlie, the fairest bodies, ar bestowed on the foulest purposes. I would it were not so: and with examples herein I will not medle: yet I wishe, that _the brynging vp of youth._ 195 those shold, both mynde it, & medle with it, which haue most occasion to looke to it, as good and wise fathers shold do, and greatest authoritie to amend it, as good & wise magistrates ought to do: And yet I will not let, openlie to lament the vnfortunate case of learning herein. For, if a father haue foure sonnes, three faire and well formed both mynde and bodie, the fourth, // Deformed wretched, lame, and deformed, his choice shalbe, // creatures to put the worst to learning, as one good enoughe // commonlie to becum a scholer. I haue spent the most parte // set to lear- of my life in the Vniuersitie, and therfore I can // nyng. beare good witnes that many fathers commonlie do thus: wherof, I haue hard many wise, learned, and as good men as euer I knew, make great, and oft complainte: a good horseman will choise no soch colte, neither for his own, nor yet for his masters sadle. And thus moch of the first note. 2 Mnemon. Good of memorie, a speciall parte of the first note euphues, and a mere benefite of nature: yet it is so // Memorie. necessarie for learning, as _Plato_ maketh it a separate and perfite note of it selfe, and that so principall a note, as without it, all other giftes of nature do small seruice to learning. _Afranius_, that olde Latine Poete maketh // _Aul. Gel._ Memorie the mother of learning and wisedome, saying thus. _Vsus me genuit, Mater peperit memoria_, and though it be the mere gifte of nature, yet is memorie well preserued by vse, and moch encreased by order, as our scholer must // Three sure learne an other day in the Vniuersitie: but in // signs of a a childe, a good memorie is well known, by three // good me- properties: that is, if it be, quicke in receyuing, // morie. sure in keping, and redie in deliuering forthe againe. 3 Philomathes. Giuen to loue learning: for though a child haue all the giftes of nature at wishe, and perfection of memorie at wil, yet if he haue not a speciall loue to learning, he shall neuer attaine to moch learning. And therfore _Isocrates_, one of the noblest 196 _The first booke teachyng_ scholemasters, that is in memorie of learning, who taught Kinges and Princes, as _Halicarnassæus_ writeth, and out of whose schole, as _Tullie_ saith, came forth, mo noble Capitanes, mo wise Councelors, than did out of _Epeius_ horse at _Troie_. This _Isocrates_, I say, did cause to be written, at the entrie of his schole, in golden letters, this golden sentence, ean es philomathes, ese polymathes which excellentlie said in _Greeke_, is thus rudelie in Englishe, if thou louest learning, thou shalt attayne to moch learning. 4. Philoponos. Is he, that hath a lust to labor, and a will to take paines. For, if a childe haue all the benefites of nature, with perfection of memorie, loue, like, & praise learning neuer so moch, yet if he be not of him selfe painfull, he shall neuer attayne vnto it. And yet where loue is present, labor is seldom absent, and namelie in studie of learning, and matters of the mynde: and therfore did _Isocrates_ rightlie iudge, that if his scholer were philomathes he cared for no more. _Aristotle_, variing from _Isocrates_ in priuate affaires of life, but agreing with _Isocrates_ in common iudgement of learning, for loue and labor in learning, is of the same opinion, vttered in these wordes, in his Rhetorike 2 Rhet. ad // _ad Theodecten_. Libertie kindleth loue: Loue Theod. // refuseth no labor: and labor obteyneth what so euer it seeketh. And yet neuerthelesse, Goodnes of nature may do little good: Perfection of memorie, may serue to small vse: All loue may be employed in vayne: Any labor may be sone graualed, if a man trust alwaies to his own singuler witte, and will not be glad somtyme to heare, take aduise, and learne of an other: And therfore doth _Socrates_ very notablie adde the fifte note. 5. Philekoos. He, that is glad to heare and learne of an other. For otherwise, he shall sticke with great troble, where he might go easelie forwarde: and also catche hardlie a verie litle by his owne toyle, whan he might gather quicklie a good deale, by an nothers mans teaching. But now there be some, that haue great loue to learning, good lust to labor, be willing to learne of others, yet, either of a fonde shamefastnes, or else of a proud _the brynging vp of youth._ 197 folie, they dare not, or will not, go to learne of an nother: And therfore doth _Socrates_ wiselie adde the sixte note of a good witte in a childe for learning, and that is. 6. Zetetikos. He, that is naturallie bold to aske any question, desirous to searche out any doute, not ashamed to learne of the meanest, not affraide to go to the greatest, vntill he be perfitelie taught, and fullie satisfiede. The seuenth and last poynte is. 7. Philepainos. He, that loueth to be praised for well doing, at his father, or masters hand. A childe of this nature, will earnestlie loue learnyng, gladlie labor for learning, willinglie learne of other, boldlie aske any doute. And thus, by _Socrates_ iudgement, a good father, and a wise scholemaster, shold chose a childe to make a scholer of, that hath by nature, the foresayd perfite qualities, and cumlie furniture, both of mynde and bodie: hath memorie, quicke to receyue, sure to keape, and readie to deliuer: hath loue to learning: hath lust to labor: hath desire to learne of others: hath boldnes to aske any question: hath mynde holie bent, to wynne praise by well doing. The two firste poyntes be speciall benefites of nature: which neuerthelesse, be well preserued, and moch encreased by good order. But as for the fiue laste, loue, labor, gladnes to learne of others, boldnes to aske doutes, and will to wynne praise, be wonne and maintened by the onelie wisedome and discretion of the scholemaster. Which fiue poyntes, whether a scholemaster shall worke soner in a childe, by fearefull beating, or curtese handling, you that be wise, iudge. Yet some men, wise in deede, but in this matter, more by seueritie of nature, than any wisdome at all, do laugh at vs, when we thus wishe and reason, that yong children should rather be allured to learning by ientilnes and loue, than compelled to learning, by beating and feare: They say, our reasons serue onelie to breede forth talke, and passe a waie tyme, but we neuer saw good scholemaster do so, nor neuer red of wise man that thought so. Yes forsothe: as wise as they be, either in other mens opinion, or in their owne conceite, I will bring the contrarie 198 _The first booke teachyng_ iudgement of him, who, they them selues shall confesse, was as wise as they are, or else they may be iustlie thought to haue small witte at all: and that is _Socrates_, whose iudgement in _Plato_ in 7. // _Plato_ is plainlie this in these wordes: which, de Rep. // bicause they be verie notable, I will recite them in his owne tong, ouden mathema meta douleias chre manthanein: oi men gar tou somatos ponoi bia ponoumenoi cheiron ouden to soma apergazontai; psyche de, biaion ouden emmonon mathema: in Englishe thus, No learning ought to be learned with bondage: For bodelie labors, wrought by compul- sion, hurt not the bodie: but any learning learned by compulsion, tarieth not long in the mynde: And why? For what soeuer the mynde doth learne vnwillinglie with feare, the same it doth quicklie forget without care. And lest proude wittes, that loue not to be contraryed, but haue lust to wrangle or trifle away troth, will say, that _Socrates_ meaneth not this of childrens teaching, but of som other higher learnyng, heare, what _Socrates_ in the same place doth more plainlie say: me toinyn bia, o ariste, tous paidas en tois mathemasin, alla paizontas trephe, that is to say, and therfore, my deare frend, bring not vp your children in learning by compulsion and feare, but by playing and pleasure. And you, that do read _Plato_, as The right // ye shold, do well perceiue, that these be no readyng of // Questions asked by _Socrates_, as doutes, but they _Plato_. // be Sentences, first affirmed by _Socrates_, as mere trothes, and after, giuen forth by _Socrates_, as right Rules, most necessarie to be marked, and fitte to be folowed of all them, that would haue children taughte, as they should. And in this counsell, iudgement, and authoritie of _Socrates_ I will repose my selfe, vntill I meete with a man of the contrarie mynde, whom I may iustlie take to be wiser, than I thinke _Socrates_ Yong Ien- // was. Fonde scholemasters, neither can vnder- tlemen, be // stand, nor will folow this good counsell of _Socrates_, wiselier // but wise ryders, in their office, can and will do taught to // both: which is the onelie cause, that commonly, ryde, by com- // the yong ientlemen of England, go so vnwillinglie mon ry- // to schole, and run so fast to the stable: For in ders, than // verie deede fond scholemasters, by feare, do to learne, // beate into them, the hatred of learning, and wise by common // riders, by ientle allurements, do breed vp in Schole- // masters. // _the brynging vp of youth._ 199 them, the loue of riding. They finde feare, & bondage in scholes, They feele libertie and freedome in stables: which causeth them, vtterlie to abhore the one, and most gladlie to haunt the other. And I do not write this, that in exhorting to the one, I would dissuade yong ientlemen from the other: yea I am sorie, with all my harte, that they be giuen no more to riding, then they be: For, of all outward qualities, // Ryding. to ride faire, is most cumelie for him selfe, most necessarie for his contrey, and the greater he is in blood, the greater is his praise, the more he doth excede all other therein. It was one of the three excellent praises, amongest the noble ientlemen the old _Percians_, Alwaise to say troth, to ride faire, and shote well: and so it was engrauen vpon _Darius_ tumbe, as _Strabo_ beareth witnesse. // Strabo. 15. _Darius the king, lieth buried here, Who in riding and shoting had neuer peare._ But, to our purpose, yong men, by any meanes, leesing the loue of learning, whan by tyme they cum to their owne rule, they carie commonlie, from the schole with them, a perpetuall hatred of their master, and a continuall contempt of learning. If ten Ientlemen be asked, why they forget so sone in Court, that which they were learning so long in schole, eight of them, or let me be blamed, will laie the fault on their ill handling, by their scholemasters. _Cuspinian_ doth report, that, that noble Emperor _Maxi- milian_, would lament verie oft, his misfortune herein. Yet, some will say, that children of nature, loue pastime, and mislike learning: bicause, in their kinde, the // Pastime. one is easie and pleasant, the other hard and werisom: which is an opinion not so trewe, as // Learnyng. some men weene: For, the matter lieth not so much in the disposition of them that be yong, as in the order & maner of bringing vp, by them that be old, nor yet in the difference of learnyng and pastime. For, beate a child, if he daunce not well, & cherish him, though he learne not well, ye shall haue him, vnwilling to go to daunce, & glad to go to his booke. Knocke him alwaies, when he draweth his shaft ill, and fauor him againe, though he faut at his booke, ye shall haue hym verie loth to be in the field, and verie willing to be in the schole. 200 _The first booke teachyng_ Yea, I saie more, and not of my selfe, but by the iudgement of those, from whom few wisemen will gladlie dissent, that if euer the nature of man be giuen at any tyme, more than other, to receiue goodnes, it is in innocencie of yong yeares, before, that experience of euill, haue taken roote in hym. For, the pure cleane witte of a sweete yong babe, is like the newest wax, most hable to receiue the best and fayrest printing: and like a new bright siluer dishe neuer occupied, to receiue and kepe cleane, anie good thyng that is put into it. And thus, will in children, wiselie wrought withall, maie Will. } | // easelie be won to be verie well willing to }in Children.| // learne. And witte in children, by nature, Witte.} | // namelie memorie, the onelie keie and keper of all learning, is readiest to receiue, and surest to kepe anie maner of thing, that is learned in yougth: This, lewde and learned, by common experience, know to be most trewe. For we remember nothyng so well when we be olde, as those things which we learned when we were yong: And this is not straunge, but Yong yeares // common in all natures workes. Euery man sees, aptest for // (as I sayd before) new wax is best for printyng: learnyng. // new claie, fittest for working: new shorne woll, aptest for sone and surest dying: new fresh flesh, for good and durable salting. And this similitude is not rude, nor borowed of the larder house, but out of his scholehouse, of whom, the wisest of England, neede not be ashamed to learne. Yong Graftes grow not onelie sonest, but also fairest, and bring alwayes forth the best and sweetest frute: yong whelpes learne easelie to carie: yong Popingeis learne quicklie to speake: And so, to be short, if in all other thinges, though they lacke reason, sens, and life, the similitude of youth is fittest to all goodnesse, surelie nature, in mankinde, is most beneficiall and effectuall in this behalfe. Therfore, if to the goodnes of nature, be ioyned the wisedome of the teacher, in leading yong wittes into a right and plaine waie of learnyng, surelie, children, kept vp in Gods feare, and gouerned by his grace, maie most easelie be brought well to serue God and contrey both by vertue and wisedome. But if will, and witte, by farder age, be once allured from innocencie, delited in vaine sightes, filed with foull taulke, crooked with wilfulnesse, hardned with stubburnesse, and let _the brynging vp of youth._ 201 louse to disobedience, surelie it is hard with ientlenesse, but vnpossible with seuere crueltie, to call them backe to good frame againe. For, where the one, perchance maie bend it, the other shall surelie breake it: and so in stead of some hope, leaue an assured desperation, and shamelesse con- // _Xen._ 1. _Cy-_ tempt of all goodnesse, the fardest pointe in all // _ri Pæd._ mischief, as _Xenophon_ doth most trewlie and most wittelie marke. Therfore, to loue or to hate, to like or contemne, to plie this waie or that waie to good or to bad, ye shall haue as ye vse a child in his youth. And one example, whether loue or feare doth worke more in a child, for vertue and learning, I will gladlie report: which maie be hard with some pleasure, and folowed with more profit. Before I went into _Germanie_, I came to Brodegate in Leceter- shire, to take my leaue of that noble Ladie _Iane Grey_, to whom I was exceding moch beholdinge. // _Lady Iane_ Hir parentes, the Duke and Duches, with all the // _Grey._ houshould, Gentlemen and Gentlewomen, were huntinge in the Parke: I founde her, in her Chamber, readinge _Phædon Platonis_ in Greeke, and that with as moch delite, as som ientleman wold read a merie tale in _Bocase_. After salutation, and dewtie done, with som other taulke, I asked hir, whie she wold leese soch pastime in the Parke? smiling she answered me: I wisse, all their sporte in the Parke is but a shadoe to that pleasure, that I find in _Plato_: Alas good folke, they neuer felt, what trewe pleasure ment. And howe came you Madame, quoth I, to this deepe knowledge of pleasure, and what did chieflie allure you vnto it: seinge, not many women, but verie fewe men haue atteined thereunto. I will tell you, quoth she, and tell you a troth, which perchance ye will meruell at. One of the greatest benefites, that euer God gaue me, is, that he sent me so sharpe and seuere Parentes, and so ientle a scholemaster. For when I am in presence either of father or mother, whether I speake, kepe silence, sit, stand, or go, eate, drinke, be merie, or sad, be sowyng, plaiyng, dauncing, or doing anie thing els, I must do it, as it were, in soch weight, mesure, and number, euen so perfitelie, as God made the world, or else I am so sharplie taunted, so cruellie threatened, yea presentlie some tymes, with pinches, nippes, and bobbes, and other waies, which 202 _The first booke teachyng_ I will not name, for the honor I beare them, so without measure misordered, that I thinke my selfe in hell, till tyme cum, that I must go to _M. Elmer_, who teacheth me so ientlie, so pleasantlie, with soch faire allurementes to learning, that I thinke all the tyme nothing, whiles I am with him. And when I am called from him, I fall on weeping, because, what soeuer I do els, but learning, is ful of grief, trouble, feare, and whole misliking vnto me: And thus my booke, hath bene so moch my pleasure, & bringeth dayly to me more pleasure & more, that in respect of it, all other pleasures, in very deede, be but trifles and troubles vnto me. I remember this talke gladly, both bicause it is so worthy of memorie, & bicause also, it was the last talke that euer I had, and the last tyme, that euer I saw that noble and worthie Ladie. I could be ouer long, both in shewinge iust causes, and in recitinge trewe examples, why learning shold be taught, rather by loue than feare. He that wold see a perfite discourse of it, _Sturmius_ // let him read that learned treatese, which my frende de Inst. // _Ioan. Sturmius_ wrote _de institutione Principis_, to Princ. // the Duke of _Cleues_. The godlie counsels of _Salomon_ and _Iesus_ the sonne of Qui par- // _Sirach_, for sharpe kepinge in, and bridleinge of cit virgæ, // youth, are ment rather, for fatherlie correction, odit filium. // then masterlie beating, rather for maners, than for learninge: for other places, than for scholes. For God forbid, but all euill touches, wantonnes, lyinge, pickinge, slouthe, will, stubburnnesse, and disobedience, shold be with sharpe chastise- ment, daily cut away. This discipline was well knowen, and diligentlie vsed, among the _Græcians_, and old _Romanes_, as doth appeare in _Aristophanes, Isocrates_, and _Plato_, and also in the Comedies of _Plautus_: where we see that children were vnder the rule of three persones: _Præceptore, Pædagogo, Parente_: the scholemaster 1. Schole- // taught him learnyng with all ientlenes: the master. // Gouernour corrected his maners, with moch 2. Gouer- // sharpenesse: The father, held the sterne of his nour. // whole obedience: And so, he that vsed to teache, 3. Father. // did not commonlie vse to beate, but remitted that ouer to an other mans charge. But what shall we saie, whan now in our dayes, the scholemaster is vsed, both for _Præceptor_ _the brynging vp of youth._ 203 in learnyng, and _Pædagogus_ in maners. Surelie, I wold he shold not confound their offices, but discretelie vse the dewtie of both so, that neither ill touches shold be left vnpunished, nor ientlesse in teaching anie wise omitted. And he shall well do both, if wiselie he do appointe diuersitie of tyme, & separate place, for either purpose: vsing alwaise soch discrete modera- tion as the scholehouse should be counted a sanctuarie against feare: and verie well learning, a // The schole common perdon for ill doing, if the fault, of it // house. selfe be not ouer heinous. And thus the children, kept vp in Gods feare, and preserued by his grace, finding paine in ill doing, and pleasure in well studiyng, shold easelie be brought to honestie of life, and perfitenes of learning, the onelie marke, that good and wise fathers do wishe and labour, that their children, shold most buselie, and carefullie shot at. There is an other discommoditie, besides crueltie in schole- masters in beating away the loue of learning from // Youth of children, which hindreth learning and vertue, and // England good bringing vp of youth, and namelie yong // brought vp ientlemen, verie moch in England. This fault // with to is cleane contrary to the first. I wished before, // much li- to haue loue of learning bred vp in children: // bertie. I wishe as moch now, to haue yong men brought vp in good order of liuing, and in some more seuere discipline, then commonlie they be. We haue lacke in England of soch good order, as the old noble _Persians_ so carefullie vsed: // _Xen._ 7. whose children, to the age of xxi. yeare, were // _Cyri Ped._ brought vp in learnyng, and exercises of labor, and that in soch place, where they should, neither see that was vncumlie, nor heare that was vnhonest. Yea, a yong ientleman was neuer free, to go where he would, and do what he liste him self, but vnder the kepe, and by the counsell, of some graue gouernour, vntill he was, either maryed, or cald to beare some office in the common wealth. And see the great obedience, that was vsed in old tyme to fathers and gouernours. No sonne, were he neuer so old of yeares, neuer so great of birth, though he were a kynges sonne, might not mary, but by his father and mothers also consent. _Cyrus_ the great, after he had conquered _Babylon_, and subdewed 204 _The first booke teachyng_ Riche king _Croesus_ with whole _Asia minor_, cummyng tryumph- antlie home, his vncle _Cyaxeris_ offered him his daughter to wife. _Cyrus_ thanked his vncle, and praised the maide, but for mariage he answered him with thies wise and sweete wordes, as _Xen._ 8. _Cy-_ // they be vttered by _Xenophon_, o kuazare, to _ri. Pæd._ // te genos epaino, kai ten paida, kai dora boulomai de, ephe, syn te tou patros gnome kai [te] tes metros tauta soi synainesai, &c., that is to say: Vncle _Cyaxeris_, I commend the stocke, I like the maide, and I allow well the dowrie, but (sayth he) by the counsell and consent of my father and mother, I will determine farther of thies matters. Strong _Samson_ also in Scripture saw a maide that liked him, but he spake not to hir, but went home to his father, and his mother, and desired both father and mother to make the mariage for him. Doth this modestie, doth this obedience, that was in great kyng _Cyrus_, and stoute _Samson_, remaine in our yongmen at this daie? no surelie: For we liue not longer after them by tyme, than we liue farre different from them by good order. Our tyme is so farre from that old discipline and obedience, as now, not onelie yong ientlemen, but euen verie girles dare without all feare, though not without open shame, where they list, and how they list, marie them selues in spite of father, mother, God, good order, and all. The cause of this euill is, that youth is least looked vnto, when they stand [in] most neede of good kepe and regard. It auail- eth not, to see them well taught in yong yeares, and after whan they cum to lust and youthfull dayes, to giue them licence to liue as they lust them selues. For, if ye suffer the eye of a yong Ientleman, once to be entangled with vaine sightes, and the eare to be corrupted with fond or filthie taulke, the mynde shall quicklie fall seick, and sone vomet and cast vp, all the holesome doctrine, that he receiued in childhoode, though he were neuer so well brought vp before. And being ons inglutted with vanitie, he will streight way loth all learning, and all good counsell to the same. And the parents for all their great cost Great mens // and charge, reape onelie in the end, the frute sonnes // of grief and care. worst // This euill, is not common to poore men, as God brought // will haue it, but proper to riche and great mens vp. // _the brynging vp of youth._ 205 children, as they deserue it. In deede from seuen, to seuentene, yong ientlemen commonlie be carefullie enough brought vp: But from seuentene to seuen and twentie (the most dangerous tyme of all a mans life, and most slipperie to stay well in) they haue commonlie the reigne of all licens in their owne // Wise men hand, and speciallie soch as do liue in the Court. // fond fa- And that which is most to be merueled at, // thers. commonlie, the wisest and also best men, be found the fondest fathers in this behalfe. And if som good father would seick some remedie herein, yet the mother (if the house hold of our Lady) had rather, yea, & will to, haue her sonne cunnyng & bold, in making him to lyue trimlie when he is yong, than by learning and trauell, to be able to serue his Prince and his contrie, both wiselie in peace, and stoutelie in warre, whan he is old. The fault is in your selues, ye noble mens sonnes, and therefore ye deserue the greater blame, that // Meane commonlie, the meaner mens children, cum to // mens sonnes be, the wisest councellours, and greatest doers, // come to in the weightie affaires of this Realme. And // great au- why? for God will haue it so, of his prouidence: // thoritie. bicause ye will haue it no otherwise, by your negligence. And God is a good God, & wisest in all his doinges, that will place vertue, & displace vice, in those // Nobilitie kingdomes, where he doth gouerne. For he // without knoweth, that Nobilitie, without vertue and // wisedome. wisedome, is bloud in deede, but bloud trewelie, without bones & sinewes: & so of it selfe, without the other, verie weeke to beare the burden of weightie affaires. The greatest shippe in deede commonlie carieth the greatest burden, but yet alwayes with the greatest ieoperdie, not onelie for the persons and goodes committed vnto it, // Nobilitie but euen for the shyppe it selfe, except it be // with wise- gouerned, with the greater wisdome. // dome. But Nobilitie, gouerned by learning and wisedome, is in deede, most like a faire shippe, // | { Wisedom. hauyng tide and winde at will, vnder // | { the reule of a skilfull master: whan // | Nobilite with-{ contrarie wise, a shippe, caried, yea // | { Out wise- with the hiest tide & greatest winde, // | { dome. 206 _The first booke teachyng_ lacking a skilfull master, most commonlie, doth either, sinck it selfe vpon sandes, or breake it selfe vpon rockes. And euen so, Vaine plea- // how manie haue bene, either drowned in vaine sure, and // pleasure, or ouerwhelmed by stout wilfulnesse, stoute wil- // the histories of England be able to affourde ouer fulnes, two // many examples vnto vs. Therfore, ye great and greatest // noble mens children, if ye will haue rightfullie enemies to // that praise, and enioie surelie that place, which Nobilitie. // your fathers haue, and elders had, and left vnto you, ye must kepe it, as they gat it, and that is, by the onelie waie, of vertue, wisedome, and worthinesse. For wisedom, and vertue, there be manie faire examples in this Court, for yong Ientlemen to folow. But they be, like faire markes in the feild, out of a mans reach, to far of, to shote at well. The best and worthiest men, in deede, be somtimes seen, but seldom taulked withall: A yong Ientleman, may somtime knele to their person, smallie vse their companie, for their better instruction. But yong Ientlemen ar faïne commonlie to do in the Court, as yong Archers do in the feild: that is take soch markes, as be Ill compa- // nie them, although they be neuer so foule to nie marreth // shote at. I meene, they be driuen to kepe youth. // companie with the worste: and what force ill companie hath, to corrupt good wittes, the wisest men know best. And not ill companie onelie, but the ill opinion also of the The Court // most part, doth moch harme, and namelie of iudgeth // those, which shold be wise in the trewe de- worst of the // cyphring, of the good disposition of nature, of best natures // cumlinesse in Courtlie maners, and all right in youth. // doinges of men. But error and phantasie, do commonlie occupie, the place of troth and iudgement. For, if a yong ientleman, be demeure and still of nature, they say, he is simple and lacketh witte: if he be bashefull, and will soone blushe, they call him a babishe _Xen. in_ 1. // and ill brought vp thyng, when _Xenophon_ doth _Cyr. Pæd._ // preciselie note in _Cyrus_, that his bashfulnes in youth, was y^e verie trewe signe of his vertue & The Grace // stoutnes after: If he be innocent and ignorant of in Courte. // ill, they say, he is rude, and hath no grace, so _the brynging vp of youth._ 207 vngraciouslie do som gracelesse men, misuse the faire and godlie word GRACE. But if ye would know, what grace they meene, go, and looke, and learn emonges them, and ye shall see that it is: First, to blush at nothing. And blushyng in youth, sayth _Aristotle_ is nothyng els, but feare to do ill: which feare beyng once lustely fraid away from youth, then foloweth, // Grace of to dare do any mischief, to contemne stoutly any // Courte. goodnesse, to be busie in euery matter, to be skilfull in euery thyng, to acknowledge no ignorance at all. To do thus in Court, is counted of some, the chief and greatest grace of all: and termed by the name of a // _Cic._ 3. _de_ vertue, called Corage & boldnesse, whan _Crassus_ // _Or._ in _Cicero_ teacheth the cleane contrarie, and that most wittelie, saying thus: _Audere, cum bonis_ // Boldnes _etiam rebus coniunctum, per seipsum est magnopere_ // yea in a _fugiendum_. Which is to say, to be bold, yea // good mat- in a good matter, is for it self, greatlie to be // ter, not to exchewed. // be praised. Moreouer, where the swing goeth, there to follow, fawne, flatter, laugh and lie lustelie at other mens liking. // More To face, stand formest, shoue backe: and to the // Grace of meaner man, or vnknowne in the Court, to // Courte. seeme somwhat solume, coye, big, and dangerous of looke, taulk, and answere: To thinke well of him selfe, to be lustie in contemning of others, to haue some trim grace in a priuie mock. And in greater presens, to beare a braue looke: to be warlike, though he neuer looked enimie in the face in warre: yet som warlike signe must be vsed, either a slouinglie busking, or an ouerstaring frounced hed, as though out of euerie heeres toppe, should suddenlie start out a good big othe, when nede requireth, yet praised be God, England hath at // Men of this time, manie worthie Capitaines and good // warre, best souldiours, which be in deede, so honest of // of conditi- behauiour, so cumlie of conditions, so milde of // ons. maners, as they may be examples of good order, to a good sort of others, which neuer came in warre. But to retorne, where I left: In place also, to be able to raise taulke, and make discourse of euerie rishe: to haue a verie good // Palmistrie. will, to heare him selfe speake: To be seene 208 _The first booke teachyng_ in Palmestrie, wherby to conueie to chast eares, som fond or filthie taulke: And if som Smithfeild Ruffian take vp, som strange going: som new mowing with the mouth: som wrinchyng with the shoulder, som braue prouerbe: som fresh new othe, that is not stale, but will rin round in the mouth: som new disguised garment, or desperate hat, fond in facion, or gaurish in colour, what soeuer it cost, how small soeuer his liuing be, by what shift soeuer it be gotten, gotten must it be, and vsed with the first, or els the grace of it, is stale and gone: som part of this gracelesse grace, was discribed by me, in a little rude verse long ago. _{To laughe, to lie, to flatter, to face: {Foure waies in Court to win men grace. {If thou be thrall to none of thiese, {Away good Peek goos, hens Iohn Cheese: {Marke well my word, and marke their dede, {And thinke this verse part of thy Crede._ Would to God, this taulke were not trewe, and that som mens doinges were not thus: I write not to hurte any, but to {Councell. | // proffit som: to accuse none, but to monish Ill{ | // soch, who, allured by ill counsell, and folowing { | // ill example, contrarie to their good bringyng vp, {Company. | // and against their owne good nature, yeld ouer- moch to thies folies and faultes: I know many seruing men, Seruinge // of good order, and well staide: And againe, I men. // heare saie, there be som seruing men do but ill _Terentius._ // seruice to their yong masters. Yea, rede _Terence_ _Plautus._ // and _Plaut._ aduisedlie ouer, and ye shall finde in those two wise writers, almost in euery commedie, no vn- Serui cor- // thriftie yong man, that is not brought there vnto, ruptelæ // by the sotle inticement of som lewd seruant. iuuenum. // And euen now in our dayes _Getæ_ and _Daui_, _Gnatos_ and manie bold bawdie _Phormios_ to, be preasing in, Multi Ge- // to pratle on euerie stage, to medle in euerie tæ pauci // matter, whan honest _Parmenos_ shall not be hard, Parmeno- // but beare small swing with their masters. Their nes. // companie, their taulke, their ouer great experience _the brynging vp of youth._ 209 in mischief, doth easelie corrupt the best natures, and best brought vp wittes. But I meruell the lesse, that thies misorders be emonges som in the Court, for commonlie in the contrie // Misorders also euerie where, innocencie is gone: Bashful- // in the coun- nesse is banished: moch presumption in yougthe: // trey. small authoritie in aige: Reuerence is neglected: dewties be confounded: and to be shorte, disobedience doth ouerflowe the bankes of good order, almoste in euerie place, almoste in euerie degree of man. Meane men haue eies to see, and cause to lament, and occasion to complaine of thies miseries: but other haue authoritie to remedie them, and will do so to, whan God shall think time fitte. For, all thies misorders, be Goddes iuste plages, by his sufferance, brought iustelie vpon vs, for our sinnes, which be infinite in nomber, and horrible in deede, but namelie, for the greate abhominable sin of vn- // Contempt kindnesse: but what vnkindnesse? euen such // of Gods vnkindnesse as was in the Iewes, in contemninge // trewe Re- Goddes voice, in shrinking from his woorde, in // ligion. wishing backe againe for _ægypt_, in committing aduoultrie and hordom, not with the women, but with the doctrine of Babylon, did bring all the plages, destructions, and Captiuities, that fell so ofte and horriblie, vpon Israell. We haue cause also in England to beware of vnkindnesse, who haue had, in so fewe yeares, the Candel of Goddes worde, so oft lightned, so oft put out, and yet // _Doctrina_ will venture by our vnthankfulnesse in doctrine // _Mores._ and sinfull life, to leese againe, lighte, Candle, Candlesticke and all. God kepe vs in his feare, God grafte in vs the trewe knowledge of his woorde, with a forward will to folowe it, and so to bring forth the sweete fruites of it, & then shall he preserue vs by his Grace, from all maner of terrible dayes. The remedie of this, doth not stand onelie, // _Publicæ_ in making good common lawes for the hole // _Leges._ Realme, but also, (and perchance cheiflie) // _Domestica_ in obseruing priuate discipline euerie man care- // _disciplina._ fullie in his own house: and namelie, if speciall // _Cognitio_ regard be had to yougth: and that, not so moch, // _boni._ 210 _The first booke teachyng_ in teaching them what is good, as in keping them from that, that is ill. Therefore, if wise fathers, be not as well waare in weeding _Ignoratio_ // from their Children ill thinges, and ill companie, _mali._ // as they were before, in graftinge in them learninge, and prouiding for them good schole- masters, what frute, they shall reape of all their coste & care, common experience doth tell. Here is the place, in yougthe is the time whan som Some // ignorance is as necessarie, as moch knowledge, ignorance, // and not in matters of our dewtie towardes God, as good as // as som wilful wittes willinglie against their owne knowledge. // knowledge, perniciouslie againste their owne conscience, haue of late openlie taught. In deede _S. Chryso-_ _Chrisost. de_ // _stome_, that noble and eloquent Doctor, in a _Fato._ // sermon _contra fatum_, and the curious serchinge of natiuities, doth wiselie saie, that ignorance therein, is better than knowledge: But to wring this sentence, to wreste thereby out of mens handes, the knowledge of Goddes doctrine, is without all reason, against common sence, contrarie to the iudgement also of them, which be the discretest men, and _Iulia. Apo-_ // best learned, on their own side. I know, _Iulianus_ _stat._ // _Apostata_ did so, but I neuer hard or red, that any auncyent father of the primitiue chirch, either thought or wrote so. But this ignorance in yougthe, which I spake on, or rather Innocency // this simplicitie, or most trewlie, this innocencie, in youth. // is that, which the noble _Persians_, as wise _Xenophon_ doth testifie, were so carefull, to breede vp their yougth in. But Christian fathers commonlie do not so. And I will tell you a tale, as moch to be misliked, as the _Persians_ example is to be folowed. This last somer, I was in a Ientlemans house: where A childe ill // a yong childe, somewhat past fower yeare olde, brought // cold in no wise frame his tongue, to saie, a litle vp. // shorte grace: and yet he could roundlie rap out, so manie vgle othes, and those of the newest facion, as som good man of fourescore yeare olde hath neuer hard named Ill Pa- // before: and that which was most detestable of rentes. // all, his father and mother wold laughe at it. I _the brynging vp of youth._ 211 moche doubte, what comforte, an other daie, this childe shall bring vnto them. This Childe vsing moche the companie of seruinge men, and geuing good eare to their taulke, did easelie learne, which he shall hardlie forget, all daies of his life here- after: So likewise, in the Courte, if a yong Ientleman will ventur him self into the companie of Ruffians, it is ouer greate a ieopardie, lest, their facions, maners, thoughtes, taulke, and deedes, will verie sone, be euer like. The confounding of companies, breedeth confusion of good maners // Ill compa- both in the Courte, and euerie where else. // nie. And it maie be a great wonder, but a greater shame, to vs Christian men, to vnderstand, what a heithen writer, _Isocrates_, doth leaue in memorie of writing, concerning the // _Isocrates._ care, that the noble Citie of _Athens_ had, to bring vp their yougthe, in honest companie, and vertuous discipline, whose taulke in Greke, is, to this effect, in Englishe. "The Citie, was not more carefull, to see their Children "well taughte, than to see their yong men well // In Orat. "gouerned: which they brought to passe, not so // Ariopag. "much by common lawe, as by priuate discipline. "For, they had more regard, that their yougthe, by good order "shold not offend, than how, by lawe, they might be punished: "And if offense were committed, there was, neither waie to "hide it, neither hope of pardon for it. Good natures, were "not so moche openlie praised as they were secretlie marked, "and watchfullie regarded, lest they should lease the goodnes "they had. Therefore in scholes of singing and dauncing, and "other honest exercises, gouernours were appointed, more "diligent to ouersee their good maners, than their masters were, "to teach them anie learning. It was som shame to a yong "man, to be seene in the open market: and if for businesse, he "passed throughe it, he did it, with a meruelous modestie, and "bashefull facion. To eate, or drinke in a Tauerne, was not "onelie a shame, but also punishable, in a yong man. To "contrarie, or to stand in termes with an old man, was more "heinous, than in som place, to rebuke and scolde with his "owne father: with manie other mo good orders, and faire disciplines, which I referre to their reading, that haue lust to looke vpon the description of such a worthie common welthe. 212 _The first booke teachyng_ And to know, what worthie frute, did spring of soch Good sede, // worthie seade, I will tell yow the most meruell worthie // of all, and yet soch a trothe, as no man shall frute. // denie it, except such as be ignorant in knowledge of the best stories. _Athens_, by this discipline and good ordering of yougthe, did _Athenes._ // breede vp, within the circute of that one Citie, within the compas of one hondred yeare, within the memorie of one mans life, so manie notable Capitaines in warre, for worthinesse, wisdome and learning, as be scarse Roma. // matchable no not in the state of Rome, in the compas of those seauen hondred yeares, whan it florished moste. And bicause, I will not onelie saie it, but also proue it, the The noble // names of them be these. _Miltiades, Themistocles_, Capitaines // _Xantippus, Pericles, Cymon, Alcybiades, Thrasybulus_, of Athens. // _Conon, Iphicrates, Xenophon, Timotheus, Theopompus_, _Demetrius_, and diuers other mo: of which euerie one, maie iustelie be spoken that worthie praise, which was geuen to _Scipio Africanus_, who, _Cicero_ douteth, whether he were, more noble Capitaine in warre, or more eloquent and wise councelor _æmil._ // in peace. And if ye beleue not me, read dili- _Probus._ // gentlie, _æmilius Probus_ in Latin, and _Plutarche_ _Plutarchus._ // in Greke, which two, had no cause either to flatter or lie vpon anie of those which I haue recited. And beside nobilitie in warre, for excellent and matchles The lear- // masters in all maner of learninge, in that one ned of A- // Citie, in memorie of one aige, were mo learned thenes. // men, and that in a maner altogether, than all tyme doth remember, than all place doth affourde, than all other tonges do conteine. And I do not meene of those Authors, which, by iniurie of tyme, by negligence of men, by crueltie of fier and sworde, be lost, but euen of those, which by Goddes grace, are left yet vnto us: of which I thank God, euen my poore studie lacketh not one. As, in Philosophie, _Plato, Aris- totle, Xenophon, Euclide_ and _Theophrast_: In eloquens and Ciuill lawe, _Demosthenes, æschines, Lycurgus, Dinarchus, Demades, Isocrates, Isæus, Lysias, Antisthenes, Andocides_: In histories, _He- rodotus, Thucydides, Xenophon_: and which we lacke, to our _the brynging vp of youth._ 213 great losse, _Theopompus_ and _Eph[orus]_: In Poetrie _æschylus, Sophocles, Euripides, Aristophanes_, and somwhat of _Menander, Demosthenes_ sister sonne. Now, let Italian, and Latin it self, Spanishe, French, Douch, and Englishe bring forth their lerning, // Learnyng, and recite their Authors, _Cicero_ onelie excepted, // chiefly con- and one or two moe in Latin, they be all patched // teined in cloutes and ragges, in comparison of faire wouen // the Greke, broade clothes. And trewelie, if there be any // and in no o- good in them, it is either lerned, borowed, or // ther tong. stolne, from some one of those worthie wittes of _Athens_. The remembrance of soch a common welthe, vsing soch discipline and order for yougthe, and thereby bringing forth to their praise, and leauing to vs for our example, such Capitaines for warre, soch Councelors for peace, and matcheles masters, for all kinde of learninge, is pleasant for me to recite, and not irksum, I trust, for other to heare, except it be soch, as make neither counte of vertue nor learninge. And whether, there be anie soch or no, I can not well tell: yet I hear saie, some yong Ientlemen of oures, // Contem- count it their shame to be counted learned: and // ners of perchance, they count it their shame, to be // learnyng. counted honest also, for I heare saie, they medle as litle with the one, as with the other. A meruelous case, that Ientlemen shold so be ashamed of good learning, and neuer a whit ashamed of ill maners: soch do saie for them, that the Ientlemen of France do so: which is a lie, as // Ientlemen God will haue it. _Langæus_, and _Bellæus_ that be // of France. dead, & the noble _Vidam_ of Chartres, that is aliue, and infinite mo in France, which I heare tell of, proue this to be most false. And though som, in France, which will nedes be Ientlemen, whether men will or no, and haue more ientleshipe in their hat, than in their hed, be at deedlie feude, with both learning and honestie, yet I beleue, if that noble Prince, king _Francis_ the first were aliue, they shold haue, neither place in // Franciscus his Courte, nor pension in his warres, if he had // I. Nobilis. knowledge of them. This opinion is not French, // Francorum but plaine Turckishe: from whens, some Frenche // Rex. fetche moe faultes, than this: which, I praie God, kepe out of 214 _The first booke teachyng_ England, and send also those of oures better mindes, which bend them selues againste vertue and learninge, to the con- tempte of God, dishonor of their contrie to the hurt of manie others, and at length, to the greatest harme, and vtter destruction of themselues. Som other, hauing better nature, but lesse witte, (for ill commonlie, haue ouer moch witte) do not vtterlie dispraise Experience // learning, but they saie, that without learning, without // common experience, knowledge of all facions, and learnyng. // haunting all companies, shall worke in yougthe, both wisdome, and habilitie, to execute anie weightie affaire. Surelie long experience doth proffet moch, but moste, and almost onelie to him (if we meene honest affaires) that is dili- gentlie before instructed with preceptes of well doinge. For good precepts of learning, be the eyes of the minde, to looke wiselie before a man, which waie to go right, and which not. Learning teacheth more in one yeare than experience in Learnyng. // twentie: And learning teacheth safelie. when experience maketh mo miserable then wise. He Experience. // hasardeth sore, that waxeth wise by experience. An vnhappie Master he is, that is made cunning by manie shippewrakes: A miserable merchant, that is neither riche or wise, but after som bankroutes. It is costlie wisdom, that is bought by experience. We know by experience it selfe, that it is a meruelous paine, to finde oute but a short waie, by long wandering. And surelie, he that wold proue wise by experience, he maie be wittie in deede, but euen like a swift runner, that runneth fast out of his waie, and vpon the night, he knoweth not whither. And verilie they be fewest of number, that be happie or wise by vnlearned experience. And looke well vpon the former life of those fewe, whether your example be old or yonge, who without learning haue gathered, by long experience, a litle wisdom, and som happines: and whan you do consider, what mischiefe they haue committed, what dangers they haue escaped (and yet xx. for one, do perishe in the aduenture) than thinke well with your selfe, whether ye wold, that your owne son, should cum to wisdom and happines, by the waie of soch experience or no. It is a notable tale, that old Syr _Roger Chamloe_, somtime _the brynging vp of youth._ 215 cheife Iustice, wold tell of him selfe. When he was Auncient in Inne of Courte, Certaine yong Ientlemen // Syr _Roger_ were brought before him, to be corrected for _Chamloe._ certaine misorders: And one of the lustiest saide: Syr, we be yong ientlemen, and wisemen before vs, haue proued all facions, and yet those haue done full well: this they said, because it was well knowen, that Syr _Roger_ had bene a good feloe in his yougth. But he aunswered them verie wiselie. In deede saith he, in yougthe, I was, as you ar now: and I had twelue feloes like vnto my self, but not one of them came to a good ende. And therfore, folow not my example in yougth, but folow my councell in aige, if euer ye thinke to cum to this place, or to thies yeares, that I am cum vnto, lesse ye meete either with pouertie or Tiburn in the way. Thus, experience of all facions in yougthe, beinge, in profe, alwaise daungerous, in isshue, seldom lucklie, is // Experience. a waie, in deede, to ouermoch knowledge, yet vsed commonlie of soch men, which be either caried by som curious affection of mynde, or driuen by som hard necessitie of life, to hasard the triall of ouer manie perilous aduentures. _Erasmus_ the honor of learning of all oure time, saide wiselie that experience is the common schole- // _Erasmus._ house of foles, and ill men: Men, of witte and // Experience, honestie, be otherwise instructed. For there be, // the schole- that kepe them out of fier, and yet was neuer // house of burned: That beware of water, and yet was neuer // Foles, and nie drowninge: That hate harlottes, and was // ill men. neuer at the stewes: That abhorre falshode, and neuer brake promis themselues. But will ye see, a fit Similitude of this aduentured experience. A Father, that doth let louse his son, to all experiences, is most like a fond Hunter, that letteth slippe a whelpe to the hole herde. Twentie to one, he shall fall vpon a rascall, and let go the faire game. Men that hunt so, be either ignorant persones, preuie stealers, or night walkers. Learning therefore, ye wise fathers, and good bringing vp, and not blinde & dangerous experience, is the next and readiest waie, that must leede your Children, first, to wisdom, and than to worthinesse, if euer ye purpose they shall cum there. And to saie all in shorte, though I lacke Authoritie to giue 216 _The first booke teachyng_ counsell, yet I lacke not good will to wisshe, that the yougthe How expe- // in England, speciallie Ientlemen, and namelie no- rience may // bilitie, shold be by good bringing vp, so grounded proffet. // in iudgement of learninge, so founded in loue of honestie, as, whan they shold be called forthe to the execution of great affaires, in seruice of their Prince and contrie, they might be hable, to vse and to order, all experiences, were they good were they bad, and that, according to the square, rule, and line, of wisdom learning and vertue. And, I do not meene, by all this my taulke, that yong Diligent // Ientlemen, should alwaies be poring on a booke, learninge // and by vsing good studies, shold lease honest ought to be // pleasure, and haunt no good pastime, I meene ioyned with // nothing lesse: For it is well knowne, that I both pleasant // like and loue, and haue alwaies, and do yet still pastimes, // vse, all exercises and pastimes, that be fitte for my namelie in a // nature and habilitie. And beside naturall dispo- ientleman. // sition, in iudgement also, I was neuer, either Stoick in doctrine, or Anabaptist in Religion, to mislike a merie, pleasant, and plaifull nature, if no outrage be committed, against lawe, mesure, and good order. Therefore, I wold wishe, that, beside some good time, fitlie appointed, and constantlie kepte, to encrease by readinge, the knowledge of the tonges and learning, yong ientlemen shold Learnyng // vse, and delite in all Courtelie exercises, and ioyned with // Ientlemanlike pastimes. And good cause whie: pastimes. // For the self same noble Citie of Athenes, iustlie commended of me before, did wiselie and vpon great considera- tion, appoint, the Muses, _Apollo_, and _Pallas_, to be patrones of _Musæ._ // learninge to their yougthe. For the Muses, besides learning, were also Ladies of dauncinge, _Apollo._ // mirthe and ministrelsie: _Apollo_, was god of shooting, and Author of cunning playing vpon Instrumentes: _Pallas._ // _Pallas_ also was Laidie mistres in warres. Wher- bie was nothing else ment, but that learninge shold be alwaise mingled, with honest mirthe, and cumlie exercises: and that warre also shold be gouerned by learning, and moderated by wisdom, as did well appeare in those Capitaines of _Athenes_ named by me before, and also in _Scipio_ & _Cæsar_, the two Diamondes of Rome. _the brynging vp of youth._ 217 And _Pallas_, was no more feared, in weering _ægida_, than she was praised, for chosing _Oliva_: whereby shineth // Learning the glory of learning, which thus, was Gouernour // rewleth & Mistres, in the noble Citie of _Athenes_, both of // both warre warre and peace. // and peace. Therefore, to ride cumlie: to run faire at the tilte or ring: to plaie at all weapones: to shote faire in bow, or surelie in gon: to vaut lustely: to runne: to leape: to wrestle: // The pas- to swimme: To daunce cumlie: to sing, and playe // times that of instrumentes cunnyngly: to Hawke: to hunte: // be fitte for to playe at tennes, & all pastimes generally, which // Courtlie be ioyned with labor, vsed in open place, and on // Ientlemen. the day light, conteining either some fitte exercise for warre, or some pleasant pastime for peace, be not onelie cumlie and decent, but also verie necessarie, for a Courtlie Ientleman to vse. But, of all kinde of pastimes, fitte for a Ientleman, I will, godwilling, in fitter place, more at large, declare fullie, in my booke of the Cockpitte: which I do write, to // The Cok- satisfie som, I trust, with som reason, that be // pitte. more curious, in marking other mens doinges, than carefull in mendying their owne faultes. And som also will nedes busie them selues in merueling, and adding thereunto vnfrendlie taulke, why I, a man of good yeares, and of no ill place, I thanke God and my Prince, do make choise to spend soch tyme in writyng of trifles, as the schole of shoting, the Cockpitte, and this booke of the first Principles of Grammer, rather, than to take some weightie matter in hand, either of Religion, or Ciuill discipline. Wise men I know, will well allow of my choise herein: and as for such, who haue not witte of them selues, but must learne of others, to iudge right of mens doynges, let them // A booke of read that wise Poet _Horace_ in his _Arte Poetica_, // a lofty title, who willeth wisemen to beware, of hie and loftie // beareth the Titles. For, great shippes, require costlie tack- // brag of o- ling, and also afterward dangerous gouernment: // uergreat a Small boates, be neither verie chargeable in // promise. makyng, nor verie oft in great ieoperdie: and yet they cary many tymes, as good and costlie ware, as greater vessels do. A meane Argument, may easelie beare, the light burden of a small faute, and haue alwaise at hand, a ready excuse for 218 _The first booke teachyng_ ill handling: And, some praise it is, if it so chaunce, to be The right // better in deede, than a man dare venture to choise, to // seeme. A hye title, doth charge a man, with chose a fitte // the heauie burden, of to great a promise: and Argument // therefore sayth _Horace_ verie wittelie, that, that to write // Poete was a verie foole, that began hys booke, vpon. // with a goodlie verse in deede, but ouer proude _Hor. in_ // a promise. _Arte Poet._ // _Fortunam Priami cantabo & nobile bellum,_ And after, as wiselie. _Quantò rectiùs hic, qui nil molitur ineptè. etc._ Meening _Homer_, who, within the compasse of a smal _Homers_ // Argument, of one harlot, and of one good wife, wisdom in // did vtter so moch learning in all kinde of sciences, choice of // as, by the iudgement of _Quintilian_, he deserueth his Argu- // so hie a praise, that no man yet deserued to sit ment. // in the second degree beneth him. And thus moch out of my way, concerning my purpose in spending penne, and paper, & tyme, vpon trifles, & namelie to aunswere some, that haue neither witte nor learning, to do any thyng them selues, neither will nor honestie, to say well of other. To ioyne learnyng with cumlie exercises, _Conto Baldesær_ The Cor- // _Castiglione_ in his booke, _Cortegiano_, doth trimlie tegian, an // teache: which booke, aduisedlie read, and dili- excellent // gentlie folowed, but one yeare at home in booke for a // England, would do a yong ientleman more good, ientleman. // I wisse, then three yeares trauell abrode spent in _Italie_. And I meruell this booke, is no more read in the Court, than it is, seying it is so well translated into English by a worthie Syr _Tho._ // Ientleman Syr _Th. Hobbie_, who was many wayes _Hobbye._ // well furnished with learnyng, and very expert in knowledge of diuers tonges. And beside good preceptes in bookes, in all kinde of tonges, this Court also neuer lacked many faire examples, for yong Examples // ientlemen to folow: And surelie, one example, better than // is more valiable, both to good and ill, than xx. preceptes. // preceptes written in bookes: and so _Plato_, not in one or two, but diuerse places, doth plainlie teach. _the brynging vp of youth._ 219 If kyng _Edward_ had liued a litle longer, his onely example had breed soch a rase of worthie learned ientlemen, // _King Ed._ 6. as this Realme neuer yet did affourde. And, in the second degree, two noble Primeroses of Nobilitie, the yong Duke of Suffolke, and Lord // The yong _H. Matreuers_, were soch two examples to the // Duke of Court for learnyng, as our tyme may rather wishe, // Suffolke. than looke for agayne. // _L. H. Mar-_ // _treuers._ At Cambrige also, in S. Iohns Colledge, in my tyme, I do know, that, not so much the good statutes, as two Ientlemen, of worthie memorie Syr _Iohn Cheke_, // _Syr John_ and Doctour _Readman_, by their onely example // _Cheke._ of excellency in learnyng, of godlynes in liuyng, of diligencie in studying, of councell in exhorting, of good order in all thyng, did breed vp, so many learned men, in // _D. Read-_ that one College of S. Iohns, at one time, as I // _man._ beleue, the whole Vniuersitie of _Louaine_, in many yeares, was neuer able to affourd. Present examples of this present tyme, I list not to touch: yet there is one example, for all the Ien- // _Queene_ tlemen of this Court to folow, that may well // _Elisabeth._ satisfie them, or nothing will serue them, nor no example moue them, to goodnes and learning. It is your shame, (I speake to you all, you yong Ientlemen of England) that one mayd should go beyond you all, in excel- lencie of learnyng, and knowledge of diuers tonges. Pointe forth six of the best giuen Ientlemen of this Court, and all they together, shew not so much good will, spend not so much tyme, bestow not so many houres, dayly orderly, & constantly, for the increase of learning & knowledge, as doth the Queenes Maiestie her selfe. Yea I beleue, that beside her perfit readines, in _Latin, Italian, French_, & _Spanish_, she readeth here now at Windsore more Greeke euery day, than some Prebendarie of this Chirch doth read _Latin_ in a whole weeke. And that which is most praise worthie of all, within the walles of her priuie chamber, she hath obteyned that excellencie of learnyng, to vnderstand, speake, & write, both wittely with head, and faire with hand, as scarse one or two rare wittes in both the Vniuersities haue in many yeares reached vnto. Amongest all the benefites y^t God hath blessed me with all, next the 220 _The first booke teachyng_ knowledge of Christes true Religion, I counte this the greatest, that it pleased God to call me, to be one poore minister in settyng forward these excellent giftes of learnyng in this most excellent Prince. Whose onely example, if the rest of our Ill Exam- // nobilitie would folow, than might England be, ples haue // for learnyng and wisedome in nobilitie, a spectacle more force, // to all the world beside. But see the mishap of then good // men: The best examples haue neuer such forse examples. // to moue to any goodnes, as the bad, vaine, light and fond, haue to all ilnes. And one example, though out of the compas of learning, yet not out of the order of good maners, was notable in this Courte, not fullie xxiiij. yeares a go, when all the actes of Parlament, many good Proclamations, diuerse strait commanude- mentes, sore punishment openlie, speciall regarde priuatelie, cold not do so moch to take away one misorder, as the example of one big one of this Courte did, still to kepe vp the same: The memorie whereof, doth yet remaine, in a common prouerbe of Birching lane. Take hede therfore, ye great ones in y^e Court, yea though Great men // ye be y^e greatest of all, take hede, what ye do, in Court, // take hede how ye liue. For as you great ones by their // vse to do, so all meane men loue to do. You be example, // in deed, makers or marrers, of all mens maners make or // within the Realme. For though God hath placed marre, all // yow, to be cheife in making of lawes, to beare other mens // greatest authoritie, to commaund all others: yet maners. // God doth order, that all your lawes, all your authoritie, all your commaundementes, do not halfe so moch with meane men, as Example // doth your example and maner of liuinge. And in Religion. // for example euen in the greatest matter, if yow your selues do serue God gladlie and orderlie for conscience sake, not coldlie, and somtyme for maner sake, you carie all the Courte with yow, and the whole Realme beside, earnestlie and orderlie to do the same. If yow do otherwise, yow be the onelie authors, of all misorders in Religion, not onelie to the Courte, but to all England beside. Infinite shall be made cold in Religion by your example, that neuer were hurt by reading of bookes. And in meaner matters, if three or foure great ones in _the brynging vp of youth._ 221 Courte, will nedes outrage in apparell, in huge hose, in mon- strous hattes, in gaurishe colers, let the Prince Pro- // Example clame, make Lawes, order, punishe, commaunde // in apparell. euerie gate in London dailie to be watched, let all good men beside do euerie where what they can, surelie the misorder of apparell in mean men abrode, shall neuer be amended, except the greatest in Courte will order and mend them selues first. I know, som greate and good ones in Courte, were authors, that honest Citizens of London, shoulde watche at euerie gate, to take misordered persones in apparell. I know, that honest Londoners did so: And I sawe, which I saw than, & reporte now with some greife, that som Courtlie men were offended with these good men of London. And that, which greued me most of all, I sawe the verie same tyme, for all theis good orders, commaunded from the Courte and executed in London, I sawe I say, cum out of London, euen // Masters, vnto the presence of the Prince, a great rable of // Vshers, & meane and light persons, in apparell, for matter, // Scholers against lawe, for making, against order, for facion, // of fense. namelie hose, so without all order, as he thought himselfe most braue, that durst do most in breaking order and was most monsterous in misorder. And for all the great commaunde- mentes, that came out of the Courte, yet this bold misorder, was winked at, and borne withall, in the Courte. I thought, it was not well, that som great ones of the Court, durst declare themselues offended, with good men of London, for doinge their dewtie, & the good ones of the Courte, would not shew them- selues offended, with ill men of London, for breaking good order. I fownde thereby a sayinge of _Socrates_ to be most trewe that ill men be more hastie, than good men be forwarde, to prosecute their purposes, euen as Christ himselfe saith, of the Children of light and darknes. Beside apparell, in all other thinges to, not so moch, good lawes and strait commaundementes as the example and maner of liuing of great men, doth carie all meane men euerie where, to like, and loue, & do, as they do. For if but two or three noble men in the Court, wold but beginne to // Example shoote, all yong Ientlemen, the whole Court, all // in shoo- London, the whole Realme, wold straight waie // tyng. exercise shooting. 222 _The first booke teachyng_ What praise shold they wynne to themselues, what com- moditie shold they bring to their contrey, that would thus deserue to be pointed at: Beholde, there goeth, the author of good order, the guide of good men. I cold say more, and yet not ouermuch. But perchance, som will say, I haue stepte to farre, out of my schole, into the common welthe, from teaching Written not // a yong scholer, to monishe greate and noble men: for great // yet I trust good and wise men will thinke and men, but for // iudge of me, that my minde was, not so moch, great mens // to be busie and bold with them, that be great children. // now, as to giue trewe aduise to them, that may be great hereafter. Who, if they do, as I wishe them to do, how great so euer they be now, by blood and other mens meanes, they shall becum a greate deale greater hereafter, by learninge, vertue, and their owne desertes: which is trewe praise, right worthines, and verie Nobilitie in deede. Yet, if som will needes presse me, that I am to bold with great men, & stray to Ad Philip. // farre from my matter, I will aunswere them with _S. Paul, siue perc ontentionem, siue quocunqe modo, modò Christus prædicetur, &c._ euen so, whether in place, or out of place, with my matter, or beside my matter, if I can hereby either prouoke the good, or staye the ill, I shall thinke my writing herein well imployed. But, to cum downe, from greate men, and hier matters, to my litle children, and poore scholehouse againe, I will, God willing, go forwarde orderlie, as I purposed, to instructe Children and yong men, both for learninge and maners. Hitherto, I haue shewed, what harme, ouermoch feare bringeth to children: and what hurte, ill companie, and ouer- moch libertie breedeth in yougthe: meening thereby, that from seauen yeare olde, to seauentene, loue is the best allurement to learninge: from seauentene to seauen and twentie, that wise men shold carefullie see the steppes of yougthe surelie staide by good order, in that most slipperie tyme: and speciallie in the Courte, a place most dangerous for yougthe to liue in, without great grace, good regarde, and diligent looking to. Syr _Richard Sackuile_, that worthy Ientlemen of worthy Trauelyng // memorie, as I sayd in the begynnynge, in the into Ita- // Queenes priuie Chamber at Windesore, after he lie. // had talked with me, for the right choice of a good _the brynging vp of youth._ 223 witte in a child for learnyng, and of the trewe difference betwixt quicke and hard wittes, of alluring yong children by ientlenes to loue learnyng, and of the speciall care that was to be had, to keepe yong men from licencious liuyng, he was most earnest with me, to haue me say my mynde also, what I thought, concernyng the fansie that many yong Ientlemen of England haue to trauell abroad, and namely to lead a long lyfe in Italie. His request, both for his authoritie, and good will toward me, was a sufficient commaundement vnto me, to satisfie his pleasure, with vtteryng plainlie my opinion in that matter. Syr quoth I, I take goyng thither, and liuing there, for a yonge ientleman, that doth not goe vnder the kepe and garde of such a man, as both, by wisedome can, and authoritie dare rewle him, to be meruelous dangerous. And whie I said so than, I will declare at large now: which I said than priuatelie, and write now openlie, not bicause I do contemne, either the knowledge of strange and diuerse tonges, and namelie the // The Ita- Italian tonge, which next the Greeke and Latin // lian tong. tonge, I like and loue aboue all other: or else bicause I do despise, the learning that is gotten, or the experi- ence that is gathered in strange contries: or for any priuate malice that beare to Italie: which contrie, and // Italia. in it, namelie Rome, I haue alwayes speciallie honored: bicause, tyme was, whan Italie and // Roma. Rome, haue bene, to the greate good of vs that now liue, the best breeders and bringers vp, of the worthiest men, not onelie for wise speakinge, but also for well doing, in all Ciuill affaires, that euer was in the worlde. But now, that tyme is gone, and though the place remayne, yet the olde and present maners, do differ as farre, as blacke and white, as vertue and vice. Vertue once made that contrie Mistres ouer all the worlde. Vice now maketh that contrie slaue to them, that before, were glad to serue it. All men seeth it: They themselues confesse it, namelie soch, as be best and wisest amongest them. For sinne, by lust and vanitie, hath and doth breed vp euery where, common contempt of Gods word, priuate contention in many families, open factions in euery Citie: and so, makyng them selues bonde, to vanitie and vice at home, they are content to beare the yoke of seruyng straungers abroad. _Italie_ now, is not that _Italie_, that it was wont to be: and therfore now, not so 224 _The first booke teachyng_ fitte a place, as some do counte it, for yong men to fetch either wisedome or honestie from thence. For surelie, they will make other but bad Scholers, that be so ill Masters to them selues. Yet, if a ientleman will nedes trauell into _Italie_, he shall do well, to looke on the life, of the wisest traueler, that euer traueled thether, set out by the wisest writer, that euer spake with tong, Gods doctrine onelie excepted: and that is _Vlysses_ in _Vlysses._ // _Homere_. _Vlysses_, and his trauell, I wishe our _Homere._ // trauelers to looke vpon, not so much to feare them, with the great daungers, that he many tymes suffered, as to instruct them, with his excellent wisedome, which he alwayes and euerywhere vsed. Yea euen those, that be learned and wittie trauelers, when they be disposed to prayse traueling, as a great commendacion, and the best Scripture they haue for it, they gladlie recite the third verse of _Homere_, in his first booke of _Odyssea_, conteinyng a great prayse of _Vlysses_, for odys. a. // the witte he gathered, & wisdome he vsed in his traueling. Which verse, bicause, in mine opinion, it was not made at the first, more naturallie in _Greke_ by _Homere_, nor after turned more aptlie into _Latin_ by _Horace_, than it was a good while ago, in Cambrige, translated into English, both plainlie for the sense, and roundlie for the verse, by one of the best Scholers, that euer S. Iohns Colledge bred, _M. Watson_, myne old frend, somtime Bishop of Lincolne, therfore, for their sake, that haue lust to see, how our English tong, in auoidyng barbarous ryming, may as well receiue, right quantitie of sillables, and trewe order of versifiyng (of which matter more at large here- after) as either _Greke_ or _Latin_, if a cunning man haue it in handling, I will set forth that one verse in all three tonges, for an Example to good wittes, that shall delite in like learned exercise. Homerus. pollon d anthropon iden astea kai noon egno. Horatius. _Qui mores hominum multorum vidit & vrbes._ M. Watson. _All trauellers do gladly report great prayse of Vlysses, For that he knew many mens maners, and saw many Cities._ _the brynging vp of youth._ 225 And yet is not _Vlysses_ commended, so much, nor so oft, in _Homere_, bicause he was polytropos, that is, // | {polytropos. skilfull in many mens manners and facions, as // | _Vlyss._ { bicause he was polymetis, that is, wise in all // | { polymetis. purposes, & ware in all places: which wisedome and warenes will not serue neither a traueler, except _Pallas_ be // _Pallas_ from alwayes at his elbow, that is Gods speciall grace // heauen. from heauen, to kepe him in Gods feare, in all his doynges, in all his ieorneye. For, he shall not alwayes in his absence out of England, light vpon a ientle _Alcynous_, and walke in his faire gardens // | _Alcynous._ od. 2. full of all harmelesse pleasures: but he shall // | sometymes, fall, either into the handes of some // | cruell _Cyclops_, or into the lappe of some wanton // | _Cyclops._ od. 1. and dalying Dame _Calypso_: and so suffer the // | _Calypso._ od. e. danger of many a deadlie Denne, not so full of // | perils, to distroy the body, as, full of vayne // | pleasures, to poyson the mynde. Some _Siren_ // | _Sirenes._ } shall sing him a song, sweete in tune, but // | } sownding in the ende, to his vtter destruction. // | _Scylla._ } od. m. If _Scylla_ drowne him not, _Carybdis_ may fortune // | _Caribdis._ } swalow hym. Some _Circes_ shall make him, of // | _Circes._ od. k. a plaine English man, a right _Italian_. And at length to hell, or to some hellish place, is he likelie to go: from whence is hard returning, although one _Vlysses_, and that by _Pallas_ ayde, and good counsell of _Tiresias_ once // od. l. escaped that horrible Den of deadly darkenes. Therfore, if wise men will nedes send their sonnes into _Italie_, let them do it wiselie, vnder the kepe and garde of him, who, by his wisedome and honestie, by his example and authoritie, may be hable to kepe them safe and sound, in the feare of God, in Christes trewe Religion, in good order and honestie of liuyng: except they will haue them run headling, into ouermany ieoperdies, as _Vlysses_ had done many tymes, if _Pallas_ had not alwayes gouerned him: if he had not vsed, to stop his eares with waxe: to bind him selfe to // od. m. the mast of his shyp: to feede dayly, vpon that // od. k. swete herbe _Moly_ with the blake roote and // Moly Her- white floore, giuen vnto hym by Mercurie, to // ba. auoide all the inchantmentes of _Circes_. Wherby, the Diuine 226 _The first booke teachyng_ Poete _Homer_ ment couertlie (as wise and Godly men do iudge) Psal. 33. // that loue of honestie, and hatred of ill, which _Dauid_ more plainly doth call the feare of God: the onely remedie agaynst all inchantementes of sinne. I know diuerse noble personages, and many worthie Ientle- men of England, whom all the _Siren_ songes of _Italie_, could neuer vntwyne from the maste of Gods word: nor no inchant- ment of vanitie, ouerturne them, from the feare of God, and loue of honestie. But I know as many, or mo, and some, sometyme my deare frendes, for whose sake I hate going into that countrey the more, who, partyng out of England feruent in the loue of Christes doctrine, and well furnished with the feare of God, returned out of _Italie_ worse transformed, than euer was any in _Circes_ Court. I know diuerse, that went out of England, men of innocent life, men of excellent learnyng, who returned out of _Italie_, not onely with worse maners, but also with lesse learnyng: neither so willing to liue orderly, nor yet so hable to speake learnedlie, as they were at home, before they went abroad. And why? _Plato_ y^t wise writer, and worthy traueler him selfe, telleth the cause why. He went into _Sicilia_, a countrey, no nigher _Italy_ by site of place, than _Italie_ that is now, is like _Sicilia_ that was then, in all corrupt maners and licenciousnes of life. _Plato_ found in _Sicilia_, euery Citie full of vanitie, full of factions, euen as _Italie_ is now. And as _Homere_, like a learned Poete, doth feyne, that _Circes_, by pleasant in- chantmentes, did turne men into beastes, some into Swine, som into Asses, some into Foxes, some into Wolues etc. euen so Plat. ad // _Plato_, like a wise Philosopher, doth plainelie Dionys. // declare, that pleasure, by licentious vanitie, that Epist. 3. // sweete and perilous poyson of all youth, doth ingender in all those, that yeld vp themselues to her, foure notorious properties. {1. lethen The fruits // {2. dysmathian of vayne // {3. achrosynen pleasure. // {4. ybrin. The first, forgetfulnes of all good thinges learned before: Causes // the second, dulnes to receyue either learnyng or why men // honestie euer after: the third, a mynde embracing _the brynging vp of youth._ 227 lightlie the worse opinion, and baren of discretion // returne out to make trewe difference betwixt good and ill, // of Italie, betwixt troth, and vanitie, the fourth, a proude // lesse lear- disdainfulnes of other good men, in all honest // ned and matters. _Homere_ and _Plato_, haue both one // worse ma- meanyng, looke both to one end. For, if a man // nered. inglutte himself with vanitie, or walter in filthi- // _Homer_ and nes like a Swyne, all learnyng, all goodnes, is // _Plato_ ioy- sone forgotten: Than, quicklie shall he becum // ned and ex- a dull Asse, to vnderstand either learnyng or //pounded. honestie: and yet shall he be as sutle as a Foxe, // A Swyne. in breedyng of mischief, in bringyng in misorder, // An Asse. with a busie head, a discoursing tong, and a factious harte, in // A Foxe. euery priuate affaire, in all matters of state, with this pretie propertie, alwayes glad to commend the worse // aphrosyne, partie, and euer ready to defend the falser // Quid, et opinion. And why? For, where will is giuen // vnde. from goodnes to vanitie, the mynde is sone caryed from right iudgement, to any fond opinion, in Religion, in Philosophie, or any other kynde of learning. The fourth fruite of vaine pleasure, by _Homer_ and _Platos_ iudgement, is pride // hybris. in them selues, contempt of others, the very badge of all those that serue in _Circes_ Court. The trewe meenyng of both _Homer_ and _Plato_, is plainlie declared in one short sentence of the holy Prophet of God // Hieremias _Hieremie_, crying out of the vaine & vicious life // 4. Cap. of the _Israelites_. This people (sayth he) be fooles and dulhedes to all goodnes, but sotle, cunning and bolde, in any mischiefe. &c. The true medicine against the inchantmentes of _Circes_, the vanitie of licencious pleasure, the inticementes of all sinne, is, in _Homere_, the herbe _Moly_, with the blacke roote, and white flooer, sower at the first, but sweete in the end: which, _Hesiodus_ termeth the study of vertue, hard and // Hesiodus irksome in the beginnyng, but in the end, easie // de virtute. and pleasant. And that, which is most to be marueled at, the diuine Poete _Homere_ sayth plainlie that this medicine against sinne and vanitie, is not found // Homerus, out by man, but giuen and taught by God. And // diuinus for some one sake, that will haue delite to read // Poeta. 228 _The first booke teachyng_ that sweete and Godlie Verse, I will recite the very wordes of _Homere_ and also turne them into rude English metre. chalepon de t oryssein andrasi ge thnetoisi, theoi de te panta dynantai. In English thus. _No mortall man, with sweat of browe, or toile of minde, But onely God, who can do all, that herbe doth finde._ _Plato_ also, that diuine Philosopher, hath many Godly medicines agaynst the poyson of vayne pleasure, in many places, but specially in his Epistles to _Dionisius_ the tyrant of Plat. ad // _Sicilie_: yet agaynst those, that will nedes becum Dio. // beastes, with seruyng of _Circes_, the Prophet _Psal._ 32 // _Dauid_, crieth most loude, _Nolite fieri sicut equus et mulus_: and by and by giueth the right medi- cine, the trewe herbe _Moly, In camo & freno maxillas eorum constringe_, that is to say, let Gods grace be the bitte, let Gods feare be the bridle, to stay them from runnyng head- long into vice, and to turne them into the right way agayne. _Psal._ 33. // _Dauid_ in the second Psalme after, giueth the same medicine, but in these plainer wordes, _Diuerte à malo, & fac bonum_. But I am affraide, that ouer many of our trauelers into _Italie_, do not exchewe the way to _Circes_ Court: but go, and ryde, and runne, and flie thether, they make great hast to cum to her: they make great sute to serue her: yea, I could point out some with my finger, that neuer had gone out of England, but onelie to serue _Circes_, in _Italie_. Vanitie and vice, and any licence to ill liuyng in England was counted stale and rude vnto them. And so, beyng Mules and Horses before they went, returned verie Swyne and Asses home agayne: yet euerie where verie Foxes with suttle A trewe // and busie heades; and where they may, verie Picture of // wolues, with cruell malicious hartes. A mer- a knight of // uelous monster, which, for filthines of liuyng, for Circes // dulnes to learning him selfe, for wilinesse in Court. // dealing with others, for malice in hurting without cause, should carie at once in one bodie, the belie of a Swyne, the head of an Asse, the brayne of a Foxe, the wombe of a wolfe. If you thinke, we iudge amisse, and write to sore _the brynging vp of youth._ 229 against you, heare, what the _Italian_ sayth of the English man, what the master reporteth of the scholer: who // The Ita- vttereth playnlie, what is taught by him, and what // lians iudge- learned by you, saying, _Englese Italianato, e vn_ // ment of _diabolo incarnato_, that is to say, you remaine men // Englishmen in shape and facion, but becum deuils in life // brought vp and condition. This is not, the opinion of one, // in Italie. for some priuate spite, but the iudgement of all, in a common Prouerbe, which riseth, of that learnyng, and those maners, which you gather in _Italie_: a good Scholehouse // The Ita- of wholesome doctrine: and worthy Masters of // lian diffa- commendable Scholers, where the Master had // meth him rather diffame hym selfe for hys teachyng, than // selfe, to not shame his Scholer for his learning. A good // shame the nature of the maister, and faire conditions of the // Englishe scholers. And now chose you, you _Italian_ English men, // man. whether you will be angrie with vs, for calling you monsters, or with the _Italianes_, for callyng you deuils, or else with your owne selues, that take so much paines, and go so farre, to make your selues both. If some yet do not well vnder- // An Eng- stand, what is an English man Italianated, I will // lish man plainlie tell him. He, that by liuing, & traueling // Italiana- in _Italie_, bringeth home into England out of _Italie_, // ted. the Religion, the learning, the policie, the experience, the maners of _Italie_. That is to say, for Religion, // | {1 Religion.} Papistrie or worse: for learnyng, lesse // | {2 Learn- } commonly than they caried out with // | { ing. } them: for pollicie, a factious hart, a // | {3 Pollicie. } discoursing head, a mynde to medle in // |The{ }gotten in all mens matters: for experience, // | {4 Experi- }_Italie_. plentie of new mischieues neuer // | { ence. } knowne in England before: for maners, // | {5 Maners. } varietie of vanities, and chaunge of // | filthy lyuing. These be the inchantementes of _Circes_, brought out of _Italie_, to marre mens maners in England: much, by example of ill life, but more by preceptes of fonde // _Italian_ bookes, of late translated out of _Italian_ into // bokes trans- English, sold in euery shop in London, com- // lated into mended by honest titles the soner to corrupt // English. honest maners: dedicated ouer boldlie to vertuous and honor- 230 _The first booke teachyng_ able personages, the easielier to begile simple and innocent wittes. hand.gif // It is pitie, that those, which haue authoritie and charge, to allow and dissalow bookes to be printed, be no more circumspect herein, than they are. Ten Sermons at Paules Crosse do not so moch good for mouyng men to trewe doctrine, as one of those bookes do harme, with inticing men to ill liuing. Yea, I say farder, those bookes, tend not so moch to corrupt honest liuyng, as they do, to subuert trewe Religion. Mo Papistes be made, by your mery bookes of _Italie_, than by your earnest bookes of _Louain_. And bicause our great Phisicians, do winke at the matter, and make no counte of this sore, I, though not admitted one of their felowshyp, yet hauyng bene many yeares a prentice to Gods trewe Religion, and trust to continewe a poore iorney man therein all dayes of my life, for the dewtie I owe, & loue I beare, both to trewe doctrine, and honest liuing, though I haue no authoritie to amend the sore my selfe, yet I will declare my good will, to discouer the sore to others. S. Paul saith, that sectes and ill opinions, be the workes of Ad Gal. 5. // the flesh, and frutes of sinne, this is spoken, no more trewlie for the doctrine, than sensiblie for the reason. And why? For, ill doinges, breed ill thinkinges. And of corrupted maners, spryng peruerted iudgementes. And Voluntas} {Bonum. | // how? there be in man two speciall } Respicit. { | // thinges: Mans will, mans mynde, Mens } { Verum. | Where will inclineth to goodnes, the mynde is bent to troth: Where will is caried from goodnes to vanitie, the mynde is sone drawne from troth to false opinion. And so, the readiest way to entangle the mynde with false doctrine, is first to intice the will to wanton liuyng. Therfore, when the busie and open Papistes abroad, could not, by their contentious bookes, turne men in England fast enough, from troth and right iudgement in doctrine, than the sutle and hand.gif // secrete Papistes at home, procured bawdie bookes to be translated out of the _Italian_ tonge, whereby ouer many yong willes and wittes allured to wantonnes, do now boldly contemne all seuere bookes that sounde to honestie and godlines. In our forefathers tyme, whan Papistrie, as a standyng poole, couered and ouerflowed all England, fewe bookes were read in our tong, sauyng certaine bookes of Cheualrie, as they _the brynging vp of youth._ 231 sayd, for pastime and pleasure, which, as some say, were made in Monasteries, by idle Monkes, or wanton Chanons: as one for example, _Morte Arthure_: the whole pleasure // Morte Ar- of which booke standeth in two speciall poyntes, // thur. in open mans slaughter, and bold bawdrye: In which booke those be counted the noblest Knightes, that do kill most men without any quarell, and commit fowlest aduoulteries by sutlest shiftes: as Sir _Launcelote_, with the wife of king _Arthure_ his master: Syr _Tristram_ with the wife of king _Marke_ his vncle: Syr _Lamerocke_ with the wife of king _Lote_, // hand.gif that was his own aunte. This is good stuffe, for wise men to laughe at, or honest men to take pleasure at. Yet I know, when Gods Bible was banished the Court, and _Morte Arthure_ receiued into the Princes chamber. What toyes, the dayly readyng of such a booke, may worke in the will of a yong ientleman, or a yong mayde, that liueth welthelie and idlelie, wise men can iudge, and honest men do pitie. And yet ten _Morte Arthures_ do not the tenth part so much harme, as one of these bookes, made in _Italie_, and translated in // hand.gif England. They open, not fond and common wayes to vice, but such subtle, cunnyng, new, and diuerse shiftes, to cary yong willes to vanitie, and yong wittes to mischief, to teach old bawdes new schole poyntes, as the simple head of an English man is not hable to inuent, nor neuer was hard of in England before, yea when Papistrie ouerflowed all. Suffer these bookes to be read, and they shall soone displace all bookes of godly learnyng. For they, carying the will to vanitie, and marryng good maners, shall easily // hand.gif corrupt the mynde with ill opinions, and false iudgement in doctrine: first, to thinke ill of all trewe Religion, and at last to thinke nothyng of God hym selfe, one speciall pointe that is to be learned in _Italie_, and _Italian_ // hand.gif bookes. And that which is most to be lamented, and therfore more nedefull to be looked to, there be moe of these vngratious bookes set out in Printe within these fewe monethes, than haue bene sene in England many score yeare before. And bicause our English men made _Italians_, can not hurt, but certaine persons, and in certaine places, therfore these _Italian_ bookes are made English, to bryng mischief enough 232 _The first booke teachyng_ openly and boldly, to all states great and meane, yong and old, euery where. And thus yow see, how will intised to wantonnes, doth easelie allure the mynde to false opinions: and how corrupt maners in liuinge, breede false iudgement in doctrine: how sinne and fleshlines, bring forth sectes and heresies: And therefore suffer not vaine bookes to breede vanitie in mens willes, if yow would haue Goddes trothe take roote in mens myndes. That Italian, that first inuented the Italian Prouerbe against our Englishe men Italianated, ment no more their The Ita- // vanitie in liuing, than their lewd opinion in lian pro- // Religion. For, in calling them Deuiles, he carieth uerbe ex- // them cleane from God: and yet he carieth them pounded. // no farder, than they willinglie go themselues, that is, where they may freely say their mindes, to the open contempte of God and all godlines, both in liuing and doctrine. And how? I will expresse how, not by a Fable of _Homere_, nor by the Philosophie of _Plato_, but by a plaine troth of Goddes word, sensiblie vttered by _Dauid_ thus. Thies men, _abhominabiles facti in studijs suis_, thinke verily, and singe gladlie the verse before, _Dixit insipiens in Corde suo, non est_ _Psa._ 14. // _Deus:_ that is to say, they geuing themselues vp to vanitie, shakinge of the motions of Grace, driuing from them the feare of God, and running headlong into all sinne, first, lustelie contemne God, than scornefullie mocke his worde, and also spitefullie hate and hurte all well willers thereof. Than they haue in more reuerence, the triumphes of Petrarche: than the Genesis of Moses: They make more accounte of _Tullies_ offices, than _S. Paules_ epistles: of a tale in _Bocace_, than a storie of the Bible. Than they counte as Fables, the holie misteries of Christian Religion. They make Christ and his Gospell, onelie serue Ciuill pollicie: Than neyther Religion cummeth amisse to them: In tyme they be Promoters of both openlie: in place againe mockers of both priuilie, as I wrote once in a rude ryme. _Now new, now olde, now both, now neither, To serue the worldes course, they care not with whether._ For where they dare, in cumpanie where they like, they _the brynging vp of youth._ 233 boldlie laughe to scorne both protestant and Papist. They care for no scripture: They make no counte of generall councels: they contemne the consent of the Chirch: They passe for no Doctores: They mocke the Pope: They raile on _Luther_: They allow neyther side: They like none, but onelie themselues: The marke they shote at, the ende they looke for, the heauen they desire, is onelie, their owne present pleasure, and priuate proffit: whereby, they plainlie declare, of whose schole, of what Religion they be: that is, Epicures in liuing, and atheoi in doctrine: this last worde, is no more vnknowne now to plaine English men, than the Person was vnknown somtyme in England, vntill som Englishe man tooke peines, to fetch that deuelish opinion out of Italie. Thies men, thus Italianated abroad, can not abide our Godlie // The Ita- Italian Chirch at home: they be not of that // lian Chirche Parish, they be not of that felowshyp: they like // in London. not y^t preacher: they heare not his sermons: Excepte som- tymes for companie, they cum thither, to heare the Italian tonge naturally spoken, not to hear Gods doctrine trewly preached. And yet, thies men, in matters of Diuinitie, openlie pretend a great knowledge, and haue priuatelie to them selues, a verie compendious vnderstanding of all, which neuertheles they will vtter when and where they liste: And that is this: All the misteries of _Moses_, the whole lawe and Cerimonies, the Psalmes and Prophetes, Christ and his Gospell, GOD and the Deuill, Heauen and Hell, Faith, Conscience, Sinne, Death, and all they shortlie wrap vp, they quickly expounde with this one halfe verse of _Horace_. _Credat Iudæus Appella._ Yet though in Italie they may freely be of no Religion, as they are in Englande in verie deede to, neuerthelesse returning home into England they must countenance the profession of the one or the other, howsoeuer inwardlie, they laugh to scorne both. And though, for their priuate matters they can follow, fawne, and flatter noble Personages, contrarie to them in all respectes, yet commonlie they allie them- // Papistrie selues with the worst Papistes, to whom they be // and impie- wedded, and do well agree togither in three // tie agree in proper opinions: In open contempte of Goddes // three opini- worde: in a secret securitie of sinne: and in // ons. 234 _The first booke teachyng_ a bloodie desire to haue all taken away, by sword or burning, _Pigius._ // that be not of their faction. They that do read, with indifferent iudgement, _Pygius_ and _Machiaue-_ // _Machiauel,/i>, two indifferent Patriarches of thies _lus._ // two Religions, do know full well that I say trewe. Ye see, what manners and doctrine, our Englishe men fetch out of Italie: For finding no other there, they can bring no Wise and // other hither. And therefore, manie godlie and honest tra- // excellent learned Englishe men, not manie yeares uelers. // ago, did make a better choice, whan open crueltie draue them out of this contrie, to place themselues there, where _Germanie._ // Christes doctrine, the feare of God, punishment of sinne, and discipline of honestie, were had in speciall regarde. I was once in Italie my selfe: but I thanke God, my _Venice._ // abode there, was but ix. dayes: And yet I sawe in that litle tyme, in one Citie, more libertie to sinne, than euer I hard tell of in our noble Citie of London in _London._ // ix. yeare. I sawe, it was there, as free to sinne, not onelie without all punishment, but also without any mans marking, as it is free in the Citie of London, to chose, without all blame, whether a man lust to weare Shoo or pantocle. And good cause why: For being vnlike in troth of Religion, they must nedes be vnlike in honestie of liuing. Seruice of // For blessed be Christ, in our Citie of London, God in // commonlie the commandementes of God, be more England. // diligentlie taught, and the seruice of God more reuerentlie vsed, and that daylie in many priuate mens houses, Seruice of // than they be in Italie once a weeke in their God in I- // common Chirches: where, masking Ceremonies, talie. // to delite the eye, and vaine soundes, to please the eare, do quite thrust out of the Chirches, all seruice of The Lord // God in spirit and troth. Yea, the Lord Maior Maior of // of London, being but a Ciuill officer, is com- London. // monlie for his tyme, more diligent, in punishing sinne, the bent enemie against God and good order, than all The In- // the bloodie Inquisitors in Italie be in seauen yeare. quisitors in // For, their care and charge is, not to punish Italie. // sinne, not to amend manners, not to purge doctrine, but onelie to watch and ouersee that Christes trewe _the brynging vp of youth._ 235 Religion set no sure footing, where the Pope hath any Iurisdiction. I learned, when I was at _Venice_, that there it is counted good pollicie, when there be foure or fiue // An ungod- brethren of one familie, one, onelie to marie: & // lie pollicie. all the rest, to waulter, with as litle shame, in open lecherie, as Swyne do here in the common myre. Yea, there be as fayre houses of Religion, as great prouision, as diligent officers, to kepe vp this misorder, as Bridewell is, and all the Masters there, to kepe downe misorder. And therefore, if the Pope himselfe, do not onelie graunt pardons to furder thies wicked purposes abrode in Italie, but also (although this present Pope, in the beginning, made som shewe of misliking thereof) assigne both meede and merite to the maintenance of stewes and brothelhouses at home in Rome, than let wise men thinke Italie a safe place for holsom doctrine, and godlie manners, and a fitte schole for yong ientlemen of England to be brought vp in. Our Italians bring home with them other faultes from Italie, though not so great as this of Religion, yet a great deale greater, than many good men can well beare. For commonlie they cum home, common contemners of mariage // Contempt and readie persuaders of all other to the same: // of mariage. not because they loue virginitie, but, being free in Italie, to go whither so euer lust will cary them, they do not like, that lawe and honestie should be soch a barre to their like libertie at home in England. And yet they be, the greatest makers of loue, the daylie daliers, with such pleasant wordes, with such smilyng and secret countenances, with such signes, tokens, wagers, purposed to be lost, before they were purposed to be made, with bargaines of wearing colours, floures, and herbes, to breede occasion of ofter meeting of him and her, and bolder talking of this and that &c. And although I haue seene some, innocent of all ill, and stayde in all honestie, that haue vsed these thinges without all harme, without all suspicion of harme, yet these knackes were brought first into England by them, that learned them before in _Italie_ in _Circes_ Court: and how Courtlie curtesses so euer they be counted now, yet, if the meaning and maners of some that do vse them, were somewhat 236 _The first booke teachyng_ amended, it were no great hurt, neither to them selues, nor to others. An other propertie of this our English _Italians_ is, to be meruelous singular in all their matters: Singular in knowledge, ignorant of nothyng: So singular in wisedome (in their owne opinion) as scarse they counte the best Counsellor the Prince hath, comparable to them: Common discoursers of all matters: busie searchers of most secret affaires: open flatterers of great men: priuie mislikers of good men: Faire speakers, with smiling countenances, and much curtessie openlie to all men. Ready bakbiters, sore nippers, and spitefull reporters priuilie of good men. And beyng brought vp in _Italie_, in some free Citie, as all Cities be there: where a man may freelie discourse against what he will, against whom he lust: against any Prince, agaynst any gouernement, yea against God him selfe, and his whole Religion: where he must be, either _Guelphe_ or _Gibiline_, either _French_ or _Spanish_: and alwayes compelled to be of some partie, of some faction, he shall neuer be compelled to be of any Religion: And if he medle not ouer much with Christes true Religion, he shall haue free libertie to embrace all Religions, and becum, if he lust at once, without any let or punishment, Iewish, Turkish, Papish, and Deuillish. A yong Ientleman, thus bred vp in this goodly schole, to learne the next and readie way to sinne, to haue a busie head, a factious hart, a talkatiue tonge, fed with discoursing of factions: led to contemne God and his Religion, shall cum home into England, but verie ill taught, either to be an honest man him self, a quiet subiect to his Prince, or willyng to serue God, vnder the obedience of trewe doctrine, or within the order of honest liuing. I know, none will be offended with this my generall writing, but onelie such, as finde them selues giltie priuatelie therin: who shall haue good leaue to be offended with me, vntill they begin to amende them selues. I touch not them that be good: and I say to litle of them that be nought. And so, though not enough for their deseruing, yet sufficientlie for this time, and more els when, if occasion so require. And thus farre haue I wandred from my first purpose of teaching a child, yet not altogether out of the way, bicause _the brynging vp of youth._ 237 this whole taulke hath tended to the onelie aduauncement of trothe in Religion, and honestie of liuing: and hath bene wholie within the compasse of learning and good maners, the speciall pointes belonging in the right bringyng vp of youth. But to my matter, as I began, plainlie and simplie with my yong Scholer, so will I not leaue him, God willing, vntill I haue brought him a per- fite Scholer out of the Schole, and placed him in the Vniuersitie, to becum a fitte student, for Logicke and Rhetoricke: and so after to Phisicke, Law, or Diuinitie, as aptnes of na- ture, aduise of frendes, and Gods disposition shall lead him. _The ende of the first booke._ _The second booke._ AFter that your scholer, as I sayd before, shall cum in deede, first, to a readie perfitnes in translating, than, to a ripe and skilfull choice in markyng out hys sixe pointes, as, {1. _Proprium._ {2. _Translatum._ {3. _Synonymum._ {4. _Contrarium._ {5. _Diuersum._ {6. _Phrases._ Than take this order with him: Read dayly vnto him, _Cicero._ // some booke of _Tullie_, as the third booke of _de Senectute_, Epistles chosen out by _Sturmius, de Amicitia_, or that excellent Epistle conteinyng almost the whole first book _ad Q. fra_: some Comedie of _Terentius._ // _Terence_ or _Plautus_: but in _Plautus_, skilfull choice _Plautus._ // must be vsed by the master, to traine his Scholler to a iudgement, in cutting out perfitelie ouer old and vnproper _Iul. Cæsar._ // wordes: _Cæs. Commentaries_ are to be read with all curiositie, in specially without all exception to be made, either by frende or foe, is seene, the vnspotted proprietie of the Latin tong, euen whan it was, as the _Grecians_ say, in akme, that is, at the hiest pitch of all perfitenesse: or _T. Liuius._ // some Orations of _T. Liuius_, such as be both longest and plainest. These bookes, I would haue him read now, a good deale at euery lecture: for he shall not now vse dalie translation, but onely construe againe, and parse, where ye suspect, is any nede: yet, let him not omitte in these bookes, his former exercise, in _The ready way to the Latin tong._ 239 marking diligently, and writyng orderlie out his six pointes. And for translating, vse you your selfe, euery second or thyrd day, to chose out, some Epistle _ad Atticum_, some notable common place out of his Orations, or some other part of _Tullie_, by your discretion, which your scholer may not know where to finde: and translate it you your selfe, into plaine naturall English, and than giue it him to translate into Latin againe: allowyng him good space and tyme to do it, both with diligent heede, and good aduisement. Here his witte shalbe new set on worke: his iudgement, for right choice, trewlie tried: his memorie, for sure reteyning, better exercised, than by learning, any thing without the booke: & here, how much he hath proffited, shall plainly appeare. Whan he bringeth it translated vnto you, bring you forth the place of _Tullie_: lay them together: compare the one with the other: commend his good choice, & right placing of wordes: Shew his faultes iently, but blame them not ouer sharply: for, of such missings, ientlie admonished of, proceedeth glad & good heed taking: of good heed taking, springeth chiefly knowledge, which after, groweth to perfitnesse, if this order, be diligentlie vsed by the scholer & iently handled by the master: for here, shall all the hard pointes of Grammer, both easely and surelie be learned vp: which, scholers in common scholes, by making of Latines, be groping at, with care & feare, & yet in many yeares, they scarse can reach vnto them. I remember, whan I was yong, in the North, they went to the Grammer schole, litle children: they came from thence great lubbers: alwayes learning, and litle profiting: learning without booke, euery thing, vnder- standyng within the booke, litle or nothing: Their whole knowledge, by learning without the booke, was tied onely to their tong & lips, and neuer ascended vp to the braine & head, and therfore was sone spitte out of the mouth againe: They were, as men, alwayes goyng, but euer out of the way: and why? For their whole labor, or rather great toyle without order, was euen vaine idlenesse without proffit. In deed, they tooke great paynes about learning: but employed small labour in learning: Whan by this way prescribed in this booke, being streight, plaine, & easie, the scholer is alwayes laboring with pleasure, and euer going right on forward with proffit: always laboring I say, for, or he haue construed 240 _The second booke teachyng_ parced, twise translated ouer by good aduisement, marked out his six pointes by skilfull iudgement, he shall haue necessarie occasion, to read ouer euery lecture, a dosen tymes, at the least. Which, bicause he shall do alwayes in order, he shall do it alwayes with pleasure: And pleasure allureth loue: loue hath lust to labor: labor alwayes obteineth his purpose, as most Rhet. 2 // trewly, both _Aristotle_ in his Rhetoricke & _Oedipus_ In Oedip. Tyr. // in _Sophocles_ do teach, saying, pan gar ekponou- Epist. lib. 7. // menon aliske. _et. cet._ & this oft reading, is the verie right folowing, of that good Counsell, which _Plinie_ doth geue to his frende _Fuscus_, saying, _Multum, non multa_. But to my purpose againe: Whan, by this diligent and spedie reading ouer, those forenamed good bokes of _Tullie, Terence, Cæsar_, and _Liuie_, and by this second kinde of translating out of your English, tyme shall breed skill, and vse shall bring perfection, than ye may trie, if you will, your scholer, with the third kinde of translation: although the two first wayes, by myne opinion, be, not onelie sufficent of them selues, but also surer, both for the Masters teaching, and scholers learnyng, than this third way is: Which is thus. Write you in English, some letter, as it were from him to his father, or to some other frende, naturallie, according to the disposition of the child, or some tale, or fable, or plaine narration, according as _Aphthonius_ beginneth his exercises of learning, and let him translate it into Latin againe, abiding in soch place, where no other scholer may prompe him. But yet, vse you your selfe soch discretion for choice therein, as the matter may be within the compas, both for wordes and sentences, of his former learning and reading. And now take heede, lest your scholer do not better in some point, than you your selfe, except ye haue bene diligentlie exercised in these kindes of translating before: I had once a profe hereof, tried by good experience, by a deare frende of myne, whan I came first from Cambrige, to serue the Queenes Maiestie, than Ladie _Elizabeth_, lying at worthie Syr _Ant. Denys_ in Cheston. _Iohn Whitneye_, a yong ientleman, was my bedfeloe, who willyng by good nature and prouoked by mine aduise, began to learne the Latin tong, after the order declared in this booke. We began after Christmas: I read vnto him _Tullie de Amicitia_, which he did euerie day _the ready way to the Latin tong._ 241 twise translate, out of Latin into English, and out of English into Latin agayne. About S. Laurence tyde after, to proue how he proffited, I did chose out _Torquatus_ taulke _de Amicitia_, in the later end of the first booke _de finib._ bicause that place was, the same in matter, like in wordes and phrases, nigh to the forme and facion of sentences, as he had learned before in _de Amicitia_. I did translate it my selfe into plaine English, and gaue it him to turne into Latin: Which he did, so choislie, so orderlie, so without any great misse in the hardest pointes of Grammer, that some, in seuen yeare in Grammer Scholes, yea, & some in the Vniuersities to, can not do halfe so well. This worthie yong Ientleman, to my greatest grief, to the great lamentation of that whole house, and speciallie to that most noble Ladie, now Queene _Elizabeth_ her selfe, departed within few dayes, out of this world. And if in any cause, a man may without offence of God speake somewhat vngodlie, surely, it was some grief vnto me, to see him hie so hastlie to God, as he did. A Court, full of soch yong Ientlemen, were rather a Paradise than a Court vpon earth. And though I had neuer Poeticall head, to make any verse, in any tong, yet either loue, or sorrow, or both, did wring out of me than, certaine carefull thoughtes of my good will towardes him, which in my murning for him, fell forth, more by chance, than either by skill or vse, into this kinde of misorderlie meter. _Myne owne Iohn Whitney, now farewell, now death doth parte vs twaine, No death, but partyng for a while, whom life shall ioyne agayne. Therfore my hart cease sighes and sobbes, cease sorowes seede to sow, Wherof no gaine, but greater grief, and hurtfull care may grow. Yet, whan I thinke vpon soch giftes of grace as God him lent, My losse, his gaine, I must a while, with ioyfull teares lament. Yong yeares to yelde soch frute in Court, where seede of vice is sowne, Is sometime read, in some place seene, amongst vs seldom knowne. His life he ledde, Christes lore to learne, with will to worke the same: He read to know, and knew to liue, and liued to praise his name. So fast to frende, so foe to few, so good to euery weight, I may well wishe, but scarcelie hope, agayne to haue in sight._ 242 _The second booke teachyng_ _The greater ioye his life to me, his death the greater payne: His life in Christ so surelie set, doth glad my hearte agayne: His life so good, his death better, do mingle mirth with care, My spirit with ioye, my flesh with grief, so deare a frend to spare. Thus God the good, while they be good, doth take, and leaues vs ill, That we should mend our sinfull life, in life to tary still. Thus, we well left, be better rest, in heauen to take his place, That by like life, and death, at last, we may obteine like grace. Myne owne Iohn Whiteney agayne fairewell, a while thus parte in twaine, Whom payne doth part in earth, in heauen great ioye shall ioyne agayne._ In this place, or I procede farder, I will now declare, by whose authoritie I am led, and by what reason I am moued, to thinke, that this way of duble translation out of one tong into an other, in either onelie, or at least chiefly, to be exercised, speciallie of youth, for the ready and sure obteining of any tong. There be six wayes appointed by the best learned men, for the learning of tonges, and encreace of eloquence, as {1. _Translatio linguarum._ {2. _Paraphrasis._ {3. _Metaphrasis._ {4. _Epitome._ {5. _Imitatio._ {6. _Declamatio._ All theis be vsed, and commended, but in order, and for respectes: as person, habilitie, place, and tyme shall require. The fiue last, be fitter, for the Master, than the scholer: for men, than for children: for the vniuersities, rather than for Grammer scholes: yet neuerthelesse, which is, fittest in mine opinion, for our schole, and which is, either wholie to be refused, or partlie to be vsed for our purpose, I will, by good authoritie, and some reason, I trust perticularlie of euerie one, and largelie enough of them all, declare orderlie vnto you. _the ready way to the Latin tong._ 243 ¶ _Translatio Linguarum._ Translation, is easie in the beginning for the scholer, and bringeth also moch learning and great iudgement to the Master. It is most common, and most commendable of all other exercises for youth: most common, for all your con- structions in Grammer scholes, be nothing els but translations: but because they be not double translations, as I do require, they bring forth but simple and single commoditie, and bicause also they lacke the daily vse of writing, which is the onely thing that breedeth deepe roote, buth in y^e witte, for good vnderstanding, and in y^e memorie, for sure keeping of all that is learned. Most commendable also, & that by y^e iudgement of all authors, which intreate of theis exercises. _Tullie_ in the person of _L. Crassus_, whom he // 1. de Or. maketh his example of eloquence and trewe iudgement in learning, doth, not onely praise specially, and chose this way of translation for a yong man, but doth also discommend and refuse his owne former wont, in exercising _Paraphrasin & Metaphrasin. Paraphrasis_ is, to take some eloquent Oration, or some notable common place in Latin, and expresse it with other wordes: _Metaphrasis_ is, to take some notable place out of a good Poete, and turn the same sens into meter, or into other wordes in Prose. _Crassus_, or rather _Tullie_, doth mislike both these wayes, bicause the Author, either Orator or Poete, had chosen out before, the fittest wordes and aptest composition for that matter, and so he, in seeking other, was driuen to vse the worse. _Quintilian_ also preferreth translation before all other exercises: yet hauing a lust, to dissent, from // Quint. x. _Tullie_ (as he doth in very many places, if a man read his Rhetoricke ouer aduisedlie, and that rather of an enuious minde, than of any iust cause) doth greatlie commend _Paraphrasis_, crossing spitefullie _Tullies_ iudgement in refusing the same: and so do _Ramus_ and _Talæus_ euen at this day in _France_ to. But such singularitie, in dissenting from the best mens iudgementes, in liking onelie their owne opinions, is moch misliked of all them, that ioyne with learning, discretion, and wisedome. For he, that can neither like _Aristotle_ in Logicke and Philosophie, nor _Tullie_ in Rhetoricke and 244 _The second booke teachyng_ Eloquence, will, from these steppes, likelie enough presume, by like pride, to mount hier, to the misliking of greater matters: that is either in Religion, to haue a dissentious head, or in the common wealth, to haue a factious hart: as I knew one a student in Cambrige, who, for a singularitie, began first to dissent, in the scholes, from _Aristotle_, and sone after became a peruerse _Arrian_, against Christ and all true Religion: and studied diligentlie _Origene, Basileus_, and _S. Hierome_, onelie to gleane out of their workes, the pernicious heresies of _Celsus, Eunomius_, and _Heluidius_, whereby the Church of Christ, was so poysoned withall. But to leaue these hye pointes of diuinitie, surelie, in this quiet and harmeles controuersie, for the liking, or misliking of _Paraphrasis_ for a yong scholer, euen as far, as _Tullie_ goeth beyond _Quintilian, Ramus_, and _Talæus_, in perfite Eloquence, * Plinius // euen so moch, by myne opinion, cum they Secundus. // behinde _Tullie_, for trew iudgement in teaching Plinius de- // the same. dit Quin- // * _Plinius Secundus_, a wise Senator, of great tiliano // experience, excellentlie learned him selfe, a liberall præceptori // Patrone of learned men, and the purest writer, in suo, in ma- // myne opinion, of all his age, I except not trimonium // _Suetonius_, his two scholemasters _Quintilian_ and filiæ, 50000 // _Tacitus_, nor yet his most excellent learned Vncle, the Elder numum. // _Plinius_, doth expresse in an Epistle to his frende Epist. lib. 7, // _Fuscus_, many good wayes for order in studie: Epist. 9. // but he beginneth with translation, and preferreth it to all the rest: and bicause his wordes be notable, I will recite them. Vtile in primis, vt multi præcipiunt, ex Græco in Latinum, & ex Latino vertere in Græcum: Quo genere exercitationis, proprietas splendorque verborum, apta structura sententiarum, figurarum copia & explicandi vis colligitur. Præterea, imitatione optimorum, facultas similia inueniendi paratur: & quæ legentem, fefellissent, transferentem fugere non possunt. Intelligentia ex hoc, & iudicium acquiritur._ Ye perceiue, how _Plinie_ teacheth, that by this exercise of double translating, is learned, easely, sensiblie, by litle and litle, not onelie all the hard congruities of Grammer, the choice of _the ready way to the Latin tong._ 245 aptest wordes, the right framing of wordes and sentences, cumlines of figures and formes, fitte for euerie matter, and proper for euerie tong, but that which is greater also, in marking dayly, and folowing diligentlie thus, the steppes of the best Autors, like inuention of Argumentes, like order in disposition, like vtterance in Elocution, is easelie gathered vp: whereby your scholer shall be brought not onelie to like eloquence, but also, to all trewe vnderstanding and right iudgement, both for writing and speaking. And where _Dionys. Halicarnassæus_ hath written two excellent bookes, the one, _de delectu optimorum verborum_, the which, I feare, is lost, the other, of the right framing of wordes and sentences, which doth remaine yet in Greeke, to the great proffet of all them, that trewlie studie for eloquence, yet this waie of double translating, shall bring the whole proffet of both these bookes to a diligent scholer, and that easelie and pleasantlie, both for fitte choice of wordes, and apt composition of sentences. And by theis authorities and reasons am I moued to thinke, this waie of double translating, either onelie or chieflie, to be fittest, for the spedy and perfit atteyning of any tong. And for spedy atteyning, I durst venture a good wager, if a scholer, in whom is aptnes, loue, diligence, & constancie, would but translate, after this sorte, one litle booke in _Tullie_, as _de senectute_, with two Epistles, the first _ad Q. fra:_ the other _ad lentulum_, the last saue one, in the first booke, that scholer, I say, should cum to a better knowledge in the Latin tong, than the most part do, that spend foure or fiue yeares, in tossing all the rules of Grammer in common scholes. In deede this one booke with these two Epistles, is not sufficient to affourde all Latin wordes (which is not necessarie for a yong scholer to know) but it is able to furnishe him fully, for all pointes of Grammer, with the right placing ordering, & vse of wordes in all kinde of matter. And why not? for it is read, that _Dion. Prussæus_, that wise Philosopher, & excellent orator of all his tyme, did cum to the great learning & vtterance that was in him, by reading and folowing onelie two bookes, _Phædon Platonis_, and _Demosthenes_ most notable oration peri parapres- beias. And a better, and nerer example herein, may be, our most noble Queene _Elizabeth_, who neuer toke yet, Greeke nor Latin Grammer in her hand, after the first declining of a nowne and a verbe, but onely by this double translating of 246 _The second booke teachyng_ _Demosthenes_ and _Isocrates_ dailie without missing euerie forenone, and likewise som part of Tullie euery afternone, for the space of a yeare or two, hath atteyned to soch a perfite vnderstanding in both the tonges, and to soch a readie vtterance of the latin, and that wyth soch a iudgement, as they be fewe in nomber in both the vniuersities, or els where in England, that be, in both tonges, comparable with her Maiestie. And to conclude in a short rowme, the commodities of double translation, surelie the mynde by dailie marking, first, the cause and matter: than, the wordes and phrases: next, the order and composition: after the reason and argumentes: than the formes and figures of both the tonges: lastelie, the measure and compas of euerie sentence, must nedes, by litle and litle drawe vnto it the like shape of eloquence, as the author doth vse, which is red. And thus much for double translation. _Paraphrasis._ _Paraphrasis_, the second point, is not onelie to expresse at Lib. x. // large with moe wordes, but to striue and contend (as _Quintilian_ saith) to translate the best latin authors, into other latin wordes, as many or thereaboutes. This waie of exercise was vsed first by _C. Crabo_, and taken vp for a while, by _L. Crassus_, but sone after, vpon dewe profe thereof, reiected iustlie by _Crassus_ and _Cicero_: yet allowed and made sterling agayne by _M. Quintilian:_ neuerthelesse, shortlie after, by better assaye, disalowed of his owne scholer _Plinius Secundus_, who termeth it rightlie thus _Audax contentio_. It is a bold comparison in deede, to thinke to say better, than that is best. Soch turning of the best into worse, is much like the turning of good wine, out of a faire sweete flagon of siluer, into a foule mustie bottell of ledder: or, to turne pure gold and siluer, into foule brasse and copper. Such kinde of _Paraphrasis_, in turning, chopping, and changing, the best to worse, either in the mynte or scholes, (though _M. Brokke_ and _Quintilian_ both say the contrary) is moch misliked of the best and wisest men. I can better allow an other kinde of _Paraphrasis_, to turne rude and barbarus, into proper and eloquent: which neuerthelesse is an exercise, not fitte for a scholer, but for a perfite master, who in plentie hath _the ready way to the Latin tong._ 247 good choise, in copie hath right iudgement, and grounded skill, as did appeare to be in _Sebastian Castalio_, in translating _Kemppes_ booke _de Imitando Christo_. But to folow _Quintilianus_ aduise for _Paraphrasis_, were euen to take paine, to seeke the worse and fowler way, whan the plaine and fairer is occupied before your eyes. The olde and best authors that euer wrote, were content if occasion required to speake twise of one matter, not to change the wordes, but rhetos, that is, worde for worde to expresse it againe. For they thought, that a matter, well expressed with fitte wordes and apt composition, was not to be altered, but liking it well their selues, they thought it would also be well allowed of others. A scholemaster (soch one as I require) knoweth that I say trewe. He readeth in _Homer_, almost in euerie booke, and speciallie in _Secundo et nono Iliados_, not onelie som verses, // _Homerus._ but whole leaues, not to be altered with new, // {2. but to be vttered with the old selfe same wordes. // {IL. { He knoweth, that _Xenophon_, writing twise of // {9. _Agesilaus_, once in his life, againe in the historie // _Xenophon._ of the Greekes, in one matter, kepeth alwayes the selfe same wordes. He doth the like, speaking of _Socrates_, both in the beginning of his Apologie and in the last ende of apomnemoneu- maton. _Demosthenes_ also in 4. _Philippica_ doth borow his owne wordes vttered before in his oration _de Chersoneso_. He doth the like, and that more at large, in his // _Demost-_ orations, against _Androtion_ and _Timocrates_. // _henes._ In latin also, _Cicero_ in som places, and _Virgil_ in mo, do repeate one matter, with the selfe same wordes. // _Cicero._ Thies excellent authors, did thus, not for lacke // _Virgilius._ of wordes, but by iudgement and skill: whatso- euer, other, more curious, and lesse skilfull, do thinke, write, and do. _Paraphrasis_ neuerthelesse hath good place in learning, but not, by myne opinion, for any scholer, but is onelie to be left to a perfite Master, eyther to expound openlie a good author withall, or to compare priuatelie, for his owne exercise, how some notable place of an excellent author, may be vttered with 248 _The second booke teachyng_ other fitte wordes: But if ye alter also, the composition, forme, and order than that is not _Paraphrasis_, but _Imitatio_, as I will fullie declare in fitter place. The scholer shall winne nothing by _Paraphrasis_, but onelie, if we may beleue _Tullie_, to choose worse wordes, to place them out of order, to feare ouermoch the iudgement of the master, to mislike ouermuch the hardnes of learning, and by vse, to gather vp faultes, which hardlie will be left of againe. The master in teaching it, shall rather encrease hys owne labor, than his scholers proffet: for when the scholer shall bring vnto his master a peece of _Tullie_ or _Cæsar_ turned into other latin, then must the master cum to _Quintilians_ goodlie lesson _de Emendatione_, which, (as he saith) is the most profitable part of teaching, but not in myne opinion, and namelie for youthe in Grammer scholes. For the master nowe taketh double paynes: first, to marke what is amisse: againe, to inuent what may be sayd better. And here perchance, a verie good master may easelie both deceiue himselfe, and lead his scholer into error. It requireth greater learning, and deeper iudgement, than is to be hoped for at any scholemasters hand: that is, to be able alwaies learnedlie and perfitelie {_Mutare quod ineptum est:_ {_Transmutare quod peruersum est:_ {_Replere quod deest;_ {_Detrahere quod obest:_ {_Expungere quod inane est._ And that, which requireth more skill, and deaper conside- racion {_Premere tumentia:_ {_Extollere humilia:_ {_Astringere luxuriantia:_ {_Componere dissoluta._ The master may here onelie stumble, and perchance faull in teaching, to the marring and mayning of the Scholer in learning, whan it is a matter, of moch readyng, of great learning, and tried iudgement, to make trewe difference betwixt _the ready way to the Latin tong._ 249 {_Sublime, et Tumidum:_ {_Grande, et immodicum:_ {_Decorum, et ineptum:_ {_Perfectum, et nimium._ Some men of our time, counted perfite Maisters of eloquence, in their owne opinion the best, in other mens iudgements very good, as _Omphalius_ euerie where, _Sadoletus_ in many places, yea also my frende _Osorius_, namelie in his Epistle to the Queene & in his whole booke _de Iusticia_, haue so ouer reached them selues, in making trew difference in the poyntes afore rehearsed, as though they had bene brought vp in some schole in _Asia_, to learne to decline rather then in _Athens_ with _Plato, Aristotle_, and _Demosthenes_, (from whence _Tullie_ fetched his eloquence) to vnderstand, what in euerie matter, to be spoken or written on, is, in verie deede, _Nimium, Satis, Parum_, that is for to say, to all considerations, _Decorum_, which, as it is the hardest point, in all learning, so is it the fairest and onelie marke, that scholers, in all their studie, must alwayes shote at, if they purpose an other day to be, either sounde in Religion, or wise and discrete in any vocation of the common wealth. Agayne, in the lowest degree, it is no low point of learnyng and iudgement for a Scholemaster, to make trewe difference betwixt {_Humile & depressum:_ {_Lene & remissum:_ {_Siccum & aridum:_ {_Exile & macrum:_ {_Inaffectatum & neglectum._ In these poyntes, some, louing _Melancthon_ well, as he was well worthie, but yet not considering well nor wiselie, how he of nature, and all his life and studie by iudgement was wholly spent in _genere Disciplinabili_, that is, in teaching, reading, and expounding plainlie and aptlie schole matters, and therfore imployed thereunto a fitte, sensible, and caulme kinde of speaking and writing, some I say, with very well louyng, but not with verie well weying _Melancthones_ doinges, do frame them selues a style, cold, leane, and weake, though the matter be neuer so warme & earnest, not moch vnlike vnto one, that had a pleasure, in a roughe, raynie, winter 250 _The second booke teachyng_ day, to clothe him selfe with nothing els, but a demie, bukram cassok, plaine without plites, and single with out lyning: which will neither beare of winde nor wether, nor yet kepe out the sunne, in any hote day. Some suppose, and that by good reason, that _Melancthon_ Paraphra- // him selfe came to this low kinde of writing, by sis in vse of // vsing ouer moch _Paraphrasis_ in reading: For teaching, // studying therebie to make euerie thing streight hath hurt // and easie, in smothing and playning all things to _Melanch-_ // much, neuer leaueth, whiles the sence it selfe be _tons_ stile in // left, both lowse and lasie. And some of those writing. // _Paraphrasis of Melancthon_ be set out in Printe, as, _Pro Archia Poeta, & Marco Marcello:_ But a scholer, by myne opinion, is better occupied in playing or sleping, than in spendyng time, not onelie vainlie but also harmefullie, in soch a kinde of exercise. If a Master woulde haue a perfite example to folow, how, in _Genere sublimi_, to auoide _Nimium_, or in _Mediocri_, to atteyne _Satis_, or in _Humili_, to exchew _Parum_, let him read diligently _Cicero._ // for the first, _Secundam Philippicam_, for the meane, _De Natura Deorum_, and for the lowest, _Partitiones_. Or, if in an other tong, ye looke for like example, in like _Demost-_ // perfection, for all those three degrees, read _Pro_ _henes._ // _Ctesiphonte, Ad Leptinem, & Contra Olympiodorum_, and, what witte, Arte, and diligence is hable to affourde, ye shall plainely see. For our tyme, the odde man to performe all three perfitlie, whatsoeuer he doth, and to know the way to do them skilfullie, _Ioan. Stur._ // what so euer he list, is, in my poore opinion, _Ioannes Sturmius_. He also councelleth all scholers to beware of _Paraphrasis_, except it be, from worse to better, from rude and barbarous, to proper and pure latin, and yet no man to exercise that neyther, except soch one, as is alreadie furnished with plentie of learning, and grounded with stedfast iudgement before. All theis faultes, that thus manie wise men do finde with the exercise of _Paraphrasis_, in turning the best latin, into other, as good as they can, that is, ye may be sure, into a great deale worse, than it was, both in right choice for proprietie, and trewe placing, for good order is committed also commonlie in all _the ready way to the Latin tong._ 251 common scholes, by the scholemasters, in tossing and trobling yong wittes (as I sayd in the beginning) with that boocherlie feare in making of Latins. Therefore, in place, of Latines for yong scholers, and of _Paraphrasis_ for the masters, I wold haue double translation specially vsed. For, in double translating a perfite peece of _Tullie_ or _Cæsar_, neyther the scholer in learning, nor y^e Master in teaching can erre. A true tochstone, a sure metwand lieth before both their eyes. For, all right congruitie: proprietie of wordes: order in sentences: the right imitation, to inuent good matter, to dispose it in good order, to confirme it with good reason, to expresse any purpose fitlie and orderlie, is learned thus, both easelie & perfitlie: Yea, to misse somtyme in this kinde of translation, bringeth more proffet, than to hit right, either in _Paraphrasi_ or making of Latins. For though ye say well, in a latin making, or in a _Paraphrasis_, yet you being but in doute, and vncertayne whether ye saie well or no, ye gather and lay vp in memorie, no sure frute of learning thereby: But if ye fault in translation, ye ar easelie taught, how perfitlie to amende it, and so well warned, how after to exchew, all soch faultes againe. _Paraphrasis_ therefore, by myne opinion, is not meete for Grammer scholes: nor yet verie fitte for yong men in the vniuersitie, vntill studie and tyme, haue bred in them, perfite learning, and stedfast iudgement. There is a kinde of _Paraphrasis_, which may be vsed, without all hurt, to moch proffet: but it serueth onely the Greke and not the latin, nor no other tong, as to alter _linguam Ionicam aut Doricam_ into _meram Atticam_: A notable example there is left vnto vs by a notable learned man _Diony_: _Halicarn_: who, in his booke, peri syntaxeos, doth translate the goodlie storie of _Candaules_ and _Gyges_ in 1. _Herodoti_, out of _Ionica lingua_, into _Atticam_. Read the place, and ye shall take, both pleasure and proffet, in conference of it. A man, that is exercised in reading, _Thucydides, Xenophon, Plato_, and _Demosthenes_, in vsing to turne, like places of _Herodotus_, after like sorte, shold shortlie cum to soch a knowledge, in vnderstanding, speaking, and writing the Greeke tong, as fewe or none hath yet atteyned in England. The like exercise out of _Dorica lingua_ may be also vsed, if a man take that litle booke of _Plato, Timæus Locrus, de Animo et_ 252 _The second booke teachyng_ _natura_, which is written _Dorice_, and turne it into soch Greeke, as _Plato_ vseth in other workes. The booke, is but two leaues: and the labor wold be, but two weekes: but surelie the proffet, for easie vnderstanding, and trewe writing the Greeke tonge, wold conteruaile wyth the toile, that som men taketh, in otherwise coldlie reading that tonge, two yeares. And yet, for the latin tonge, and for the exercise of _Para- phrasis_, in those places of latin, that can not be bettered, if some yong man, excellent of witte, corragious in will, lustie of nature, and desirous to contend euen with the best latin, to better it, if he can, surelie I commend his forwardnesse, and for his better instruction therein, I will set before him, as notable an example of _Paraphrasis_, as is in Record of learning. _Cicero_ him selfe, doth contend, in two sondrie places, to expresse one matter, with diuerse wordes: and that is _Paraphrasis_, saith _Quintillian_. The matter I suppose is taken out of _Panætius_: and therefore being translated out of Greeke at diuers times, is vttered for his purpose, with diuers wordes and formes: which kinde of exercise, for perfite learned men, is verie profitable. 2. De Finib. a. _Homo enim Rationem habet à natura menti datam quæ, & causas rerum et consecutiones videt, & similitudines, transfert, & disiuncta coniungit, & cum præsentibus futura copulat, omnemque complectitur vitæ consequentis statum._ b. _Eademque ratio facit hominem hominum appetentem, cumque his, natura, & sermone in vsu congruentem: vt profectus à caritate domesticorum ac suorum, currat longius, & se implicet, primò Ciuium, deinde omnium mortalium societati: vtque non sibi soli se natum meminerit, sed patriæ, sed suis, vt exigua pars ipsi relinquatur._ c. _Et quoniam eadem natura cupiditatem ingenuit homini veri inueniendi, quod facillimè apparet, cum vacui curis, etiam quid in coelo fiat, scire auemus, &c._ 1. Officiorum. a. _Homo autem, qui rationis est particeps, per quam conse- quentia cernit, & causas rerum videt, earumque progressus, et quasi antecessiones non ignorat, similitudines, comparat, rebusque præsentibus adiungit, atque annectit futuras, facile totius vitæ cursum videt, ad_ _the ready way to the Latin tong._ 253 _eamque degendam præparat res necessarias._ b. _Eademque natura vi rationis hominem conciliat homini, & ad Orationis, & ad vitæ societatem: ingeneratque imprimis præcipuum quendam amorem in eos, qui procreati sunt, impellitque vt hominum coetus & celebrari inter se, & sibi obediri velit, ob easque causas studeat parare ea, quæ suppeditent ad cultum & ad victum, nec sibi soli, sed coniugi, liberis, cæterisque quos charos habeat, tuerique debeat._ c. _Quæ cura exsuscitat etiam animos, & maiores ad rem gerendam facit: impri- misque hominis est propria veri inquisitio atque inuestigatio: ita cum sumus necessarijs negocijs curisque vacui, tum auemus aliquid videre, audire, addiscere, cognitionemque rerum mirabilium. &c._ The conference of these two places, conteinyng so excellent a peece of learning, as this is, expressed by so worthy a witte, as _Tullies_ was, must needes bring great pleasure and proffit to him, that maketh trew counte, of learning and honestie. But if we had the _Greke_ Author, the first Patterne of all, and therby to see, how _Tullies_ witte did worke at diuerse tymes, how, out of one excellent Image, might be framed two other, one in face and fauor, but somwhat differing in forme, figure, and color, surelie, such a peece of workemanship compared with the Paterne it selfe, would better please the ease of honest, wise, and learned myndes, than two of the fairest Venusses, that euer Apelles made. And thus moch, for all kinde of _Paraphrasis_, fitte or vnfit, for Scholers or other, as I am led to thinke, not onelie, by mine owne experience, but chiefly by the authoritie & iudgement of those, whom I my selfe would gladliest folow, and do counsell all myne to do the same: not contendyng with any other, that will otherwise either thinke or do. _Metaphrasis._ This kinde of exercise is all one with _Paraphrasis_, saue it is out of verse, either into prose, or into some other kinde of meter: or els, out of prose into verse, which was // _Plato_ in _Socrates_ exercise and pastime ( as _Plato_ reporteth) // Phædone. when he was in prison, to translate _æsopes Fabules_ into verse. _Quintilian_ doth greatlie praise also this exercise: but bicause _Tullie_ doth disalow it in yong men, by myne opinion, it were not well to vse it in Grammer Scholes, euen 254 _The second booke teachyng_ for the selfe same causes, that be recited against _Paraphrasis_. And therfore, for the vse, or misuse of it, the same is to be thought, that is spoken of _Paraphrasis_ before. This was _Sulpitius_ exercise: and he gathering vp therby, a Poeticall kinde of talke, is iustlie named of _Cicero, grandis et Tragicus Orator:_ which I think is spoken, not for his praise, but for other mens warning, to exchew the like faulte. Yet neuertheles, if our Scholemaster for his owne instruction, is desirous, to see a perfite example hereof, I will recite one, which I thinke, no man is so bold, will say, that he can amend it: & that is _Hom._ 1. _Il._ // _Chrises_ the Priestes Oration to the _Grekes_, in the _Pla._ 3. _Rep._ // beginnyng of _Homers Ilias_, turned excellentlie into prose by _Socrates_ him selfe, and that aduised- lie and purposelie for other to folow: and therfore he calleth this exercise, in the same place, mimesis, that is, _Imitatio_, which is most trew: but, in this booke, for teachyng sake, I will name it _Metaphrasis_, reteinyng the word, that all teachers, in this case, do vse. Homerus. I. Iliad. o gar elthe thoas epi neas Achaion, lysomenos te thygatra, pheron t apereisi apoina, stemmat echon en chersin ekebolou Apollonos, chryseo ana skeptro kai elisseto pantas Achaious, Atreida de malista duo, kosmetore laon. Atreidai te, kai alloi euknemides Achaioi, ymin men theoi doien, Olympia domat echontes, ekpersai Priamoio polin eu d oikad ikesthai paida d emoi lysai te philen, ta t apoina dechesthai, azomenoi Dios uion ekebolon Apollona. enth alloi men pantes epeuphemesan Achaioi aideisthai th ierea, kai aglaa dechthai apoina all ouk Atreide Agamemnoni endane thymo, alla kakos aphiei, krateron d epi mython etellen. me se, geron, koilesin ego para neusi kicheio, e nyn dethynont, e ysteron autis ionta, me ny toi ou chraisme skeptron, kai stemma theoio ten d ego ou lyso, prin min kai geras epeisin, emetero eni oiko, en Argei telothi patres _the ready way to the Latin tong._ 255 iston epoichomenen, kai emon lechos antioosan. all ithi, me m erethize saoteros os ke neeai. os ephat eddeisen d o geron, kai epeitheto mytho be d akeon para thina polyphloisboio thalasses, polla d epeit apaneuthe kion erath o geraios Apolloni anakti, ton eukomos teke Leto. klythi meu, argyrotox, os Chrysen amphibebekas, killan te zatheen, Tenedoio te iphi anasseis, smintheu, ei pote toi Charient epi neon erepsa, e ei de pote toi kata piona meri ekea tauron, ed aigon, tode moi kreenon eeldor tiseian Danaoi ema dakrua soisi belessin. Socrates in 3. _de Rep._ saith thus, Phraso gar aneu metrou, ou gar eimi poietikos. elthen o Chryses tes te thygatros lytra pheron, kai iketes ton Achaion, malista de ton basileon: kai eucheto, ekeinois men tous theous dounai elontas ten Troian, autous de sothenai, ten de thygatera oi auto lysai, dexamenous apoina, kai ton theon aidesthentas. Toiauta de eipontos autou, oi men alloi esebonto kai synenoun, o de Agamemnon egriainen, entel- lomenos nyn te apienai, kai authis me elthein, me auto to te skeptron, kai ta tou theou stemmata ouk eparkesoi. prin de lythenai autou thygatera, en Argei ephe gerasein meta ou. apienai de ekeleue, kai me erethizein, ina sos oikade elthoi. o de presbytes akousas edeise te kai apeei sige, apocho- resas d ek tou stratopedou polla to Apolloni eucheto, tas te eponymias tou theou anakalon kai ypomimneskon kai apaiton, ei ti popote e en naon oikodomesesin, e en ieron thysiais kecharismenon doresaito. on de charin kateucheto tisai tous Achaious ta a dakrua tois ekeinon belesin. To compare _Homer_ and _Plato_ together, two wonders of nature and arte for witte and eloquence, is most pleasant and profitable, for a man of ripe iudgement. _Platos_ turning of _Homer_ in this place, doth not ride a loft in Poeticall termes, but goeth low and soft on foote, as prose and _Pedestris oratio_ should do. If _Sulpitius_ had had _Platos_ consideration, in right 256 _The second booke teachyng_ vsing this exercise, he had not deserued the name of _Tragicus Orator_, who should rather haue studied to expresse _vim Demos- thenis_, than _furorem Poætæ_, how good so euer he was, whom he did folow. And therfore would I haue our Scholemaster wey well together _Homer_ and _Plato_, and marke diligentlie these foure pointes, what is kept: what is added: what is left out: what is changed, either, in choise of wordes, or forme of sentences: which foure pointes, be the right tooles, to handle like a worke- man, this kinde of worke: as our Scholer shall better vnder- stand, when he hath bene a good while in the Vniuersitie: to which tyme and place, I chiefly remitte this kinde of exercise. And bicause I euer thought examples to be the best kinde of teaching, I will recite a golden sentence out of that Poete, which is next vnto _Homer_, not onelie in tyme, but also in worthines: which hath bene a paterne for many worthie wittes to follow, by this kind of _Metaphrasis_, but I will content my selfe, with foure workemen, two in _Greke_, and two in _Latin_, soch, as in both the tonges, wiser & worthier, can not be looked for. Surelie, no stone set in gold by most cunning workemen, is in deed, if right counte be made, more worthie the looking on, than this golden sentence, diuerslie wrought vpon, by soch foure excellent Masters. _Hesiodus_. 2. 1. outos men panariotos, os auto panta noese, phrassamenos ta k epeita kai es telos esin ameino: 2. esthlos d au kakeinos, os eu eiponti pithetai, 3. os de ke met autos noee, met allou akouon en thymo balletai, o d aut achreios aner. ¶ Thus rudelie turned into base English. 1. _That man in wisedome passeth all, to know the best who hath a head:_ 2. _And meetlie wise eeke counted shall, who yeildes him selfe to wise mens read:_ 3. _Who hath no witte, nor none will heare, amongest all fooles the bell may beare._ _the ready way to the Latin tong._ 257 _Sophocles in Antigone._ 1. Phem egoge presbeuein poly, Phynai ton andra pant epiotemes pleon: 2. Ei d oun (philei gar touto me taute repein), Kai ton legonton eu kalon to manthanein. Marke the wisedome of _Sophocles_, in leauyng out the last sentence, because it was not cumlie for the sonne to vse it to his father. ¶ _D. Basileus in his Exhortation to youth._ Memnesthe tou Esiodou, os phesi, ariston men einai ton par eautou ta deonta xynoronta. 2. Esthlon de kakei- non, ton tois, par eteron ypodeicheisin epomenon. 3. ton de pros oudeteron epitedeion achreion einai pros apanta. ¶ M. Cic. Pro A. Cluentio. 1. _Sapientissimum esse dicunt eum, cui, quod opus sit, ipsi veniat in mentem:_ 2. _Proxime accedere illum, qui alterius bene inuentis obtemperet._ 3. _In stulticia contra est: minus enim stultus est is, cui nihil in mentem venit, quam ille, qui, quod stultè alteri venit in mentem comprobat._ _Cicero_ doth not plainlie expresse the last sentence, but doth inuent it fitlie for his purpose, to taunt the folie and simplicitie in his aduersarie _Actius_, not weying wiselie, the sutle doynges of _Chrysogonus_ and _Staienus_. ¶ Tit. Liuius in Orat. Minutij. Lib. 22. 1. _Sæpe ego audiui milites; eum primum esse virum, qui ipse consulat, quid in rem sit:_ 2. _Secundum eum, qui bene monenti obediat:_ 3. _Qui, nec ipse consulere, nec alteri parere scit, eum extremi esse ingenij._ Now, which of all these foure, _Sophocles, S. Basil, Cicero_, or _Liuie_, hath expressed _Hesiodus_ best, the iudgement is as hard, as the workemanship of euerie one is most excellent in deede. An other example out of the _Latin_ tong also I will recite, for the worthines of the workeman therof, and that is _Horace_, who hath 258 _The second book teachyng_ so turned the begynning of _Terence Eunuchus_, as doth worke in me, a pleasant admiration, as oft so euer, as I compare those two places togither. And though euerie Master, and euerie good Scholer to, do know the places, both in _Terence_ and _Horace_, yet I will set them heare, in one place togither, that with more pleasure, they may be compared together. ¶ Terentius in Eunucho. _Quid igitur faciam? non eam? ne nunc quidem cum accersor ultrò? an potius ita me comparem, non perpeti meretricum con- tumelias? exclusit: reuocat, redeam? non, si me obsecret._ PAR- MENO a little after. _Here, quæ res in se neque consilium neque modum habet vllum, eam consilio regere non potes. In Amore hæc omnia insunt vitia, iniuriæ, suspiciones, inimicitiæ, induciæ, bellum, pax rursum. Incerta hæc si tu postules ratione certa facere, nihilo plus agas, quem si des operam, vt cum ratione insanias._ ¶ Horatius, lib. Ser. 2. Saty. 3. _Nec nunc cum me vocet vltro, Accedam? an potius mediter finire dolores? Exclusit: reuocat, redeam? non si obsecret. Ecce Seruus non Paulo sapientior: ô Here, quæ res Nec modum habet, neque consilium, ratione modóque Tractari non vult. In amore, hæc sunt mala, bellum, Pax rursum: hæc si quis tempestatis propè ritu Mobilia, et cæca fluitantia sorte, laboret Reddere certa, sibi nihilò plus explicet, ac si Insanire paret certa ratione, modòque._ This exercise may bring moch profite to ripe heads, and stayd iudgementes: bicause, in traueling in it, the mynde must nedes be verie attentiue, and busilie occupide, in turning and tossing it selfe many wayes: and conferryng with great pleasure, the varietie of worthie wittes and iudgementes togither: But this harme may sone cum therby, and namelie to yong Scholers, lesse, in seeking other wordes, and new forme of sentences, they chance vpon the worse: for the which onelie cause, _Cicero_ thinketh this exercise not to be fit for yong men. _the ready way to the Latin tong._ 259 _Epitome._ This is a way of studie, belonging, rather to matter, than to wordes: to memorie, than to vtterance: to those that be learned alreadie, and hath small place at all amonges yong scholers in Grammer scholes. It may proffet priuately some learned men, but it hath hurt generallie learning it selfe, very moch. For by it haue we lost whole _Trogus_, the best part of _T. Liuius_, the goodlie Dictionarie of _Pompeius festus_, a great deale of the Ciuill lawe, and other many notable bookes, for the which cause, I do the more mislike this exercise, both in old and yong. _Epitome_, is good priuatelie for himselfe that doth worke it, but ill commonlie for all other that vse other mens labor therein: a silie poore kinde of studie, not vnlike to the doing of those poore folke, which neyther till, nor sowe, nor reape themselues, but gleane by stelth, vpon other mens growndes. Soch, haue emptie barnes, for deare yeares. Grammer scholes haue fewe _Epitomes_ to hurt them, except _Epitheta Textoris_, and such beggarlie gatheringes, as _Horman, whittington_, and other like vulgares for making of latines: yea I do wishe, that all rules for yong scholers, were shorter than they be. For without doute, _Grammatica_ it selfe, is sooner and surer learned by examples of good authors, than by the naked rewles of _Grammarians_. _Epitome_ hurteth more, in the vni- uersities and studie of Philosophie: but most of all, in diuinitie it selfe. In deede bookes of common places be verie necessarie, to induce a man, into an orderlie generall knowledge, how to referre orderlie all that he readeth, _ad certa rerum Capita_, and not wander in studie. And to that end did _P. Lombardus_ the master of sentences and _Ph. Melancthon_ in our daies, write two notable bookes of common places. But to dwell in _Epitomes_ and bookes of common places, and not to binde himselfe dailie by orderlie studie, to reade with all diligence, principallie the holyest scripture and withall, the best Doctors, and so to learne to make trewe difference betwixt, the authoritie of the one, and the Counsell of the other, maketh so many seeming, and sonburnt ministers as we haue, whose 260 _The second booke teachyng_ learning is gotten in a sommer heat, and washed away, with a Christmas snow againe: who neuerthelesse, are lesse to be blamed, than those blind bussardes, who in late yeares, of wilfull maliciousnes, would neyther learne themselues, nor could teach others, any thing at all. _Paraphrasis_ hath done lesse hurt to learning, than _Epitome_: for no _Paraphrasis_, though there be many, shall neuer take away _Dauids_ Psalter. _Erasmus Paraphrasis_ being neuer so good, shall neuer banishe the new Testament. And in an other schole, the _Paraphrasis_ of _Brocardus_, or _Sambucus_, shal neuer take _Aristotles_ Rhetoricke, nor _Horace de Arte Poetica_, out of learned mens handes. But, as concerning a schole _Epitome_, he that wold haue an example of it, let him read _Lucian_ peri kallous which is the verie _Epitome_ of _Isocrates_ oration _de laudibus Helenæ_, whereby he may learne, at the least, this wise lesson, that a man ought to beware, to be ouer bold, in altering an excellent mans worke. Neuertheles, some kinde of _Epitome_ may be vsed, by men of skilful iudgement, to the great proffet also of others. As if a wise man would take _Halles_ Cronicle, where moch good matter is quite marde with Indenture Englishe, and first change, strange and inkhorne tearmes into proper, and commonlie vsed wordes: next, specially to wede out that, that is superfluous and idle, not onelie where wordes be vainlie heaped one vpon an other, but also where many sentences, of one meaning, be clowted vp together as though _M. Hall_ had bene, not writing the storie of England, but varying a sentence in Hitching schole: surelie a wise learned man, by this way of _Epitome_, in cutting away wordes and sentences, and diminishing nothing at all of the matter, shold leaue to mens vse, a storie, halfe as moch as it was in quantitie, but twise as good as it was, both for pleasure and also commoditie. An other kinde of _Epitome_ may be vsed likewise very well, to moch proffet. Som man either by lustines of nature, or brought by ill teaching, to a wrong iudgement, is ouer full of words, sentences, & matter, & yet all his words be proper, apt & well chosen: all his sentences be rownd and trimlie framed: his whole matter grownded vpon good reason, & stuffed with full arguments, for his intent & purpose. Yet when his talke _the ready way to the Latin tong._ 261 shalbe heard, or his writing be red, of soch one, as is, either of my two dearest frendes, _M. Haddon_ at home, or _Iohn Sturmius_ in Germanie, that _Nimium_ in him, which fooles and vnlearned will most commend, shall eyther of thies two, bite his lippe, or shake his heade at it. This fulnes as it is not to be misliked in a yong man, so in farder aige, in greater skill, and weightier affaires, it is to be temperated, or else discretion and iudgement shall seeme to be wanting in him. But if his stile be still ouer rancke and lustie, as some men being neuer so old and spent by yeares, will still be full of youthfull conditions as was Syr _F. Bryan_, and euer- more wold haue bene: soch a rancke and full writer, must vse, if he will do wiselie the exercise of a verie good kinde of _Epitome_, and do, as certaine wise men do, that be ouer fat and fleshie: who leauing their owne full and plentifull table, go to soiorne abrode from home for a while, at the temperate diet of some sober man: and so by litle and litle, cut away the grosnesse that is in them. As for an example: If _Osorius_ would leaue of his lustines in striuing against _S. Austen_, and his ouer rancke rayling against poore _Luther_, and the troth of Gods doctrine, and giue his whole studie, not to write any thing of his owne for a while, but to translate _Demosthenes_, with so straite, fast, & temperate a style in latine, as he is in Greeke, he would becume so perfit & pure a writer, I beleue, as hath bene fewe or none sence _Ciceroes_ dayes: And so, by doing himself and all learned moch good, do others lesse harme, & Christes doctrine lesse iniury, than he doth: & with all, wyn vnto himselfe many worthy frends, who agreing with him gladly, in y^e loue & liking of excellent learning, are sorie to see so worthie a witte, so rare eloquence, wholie spent and consumed, in striuing with God and good men. Emonges the rest, no man doth lament him more than I, not onelie for the excellent learning that I see in him, but also bicause there hath passed priuatelie betwixt him and me, sure tokens of moch good will, and frendlie opinion, the one toward the other. And surelie the distance betwixt London and Lysbon, should not stoppe, any kinde of frendlie dewtie, that I could, eyther shew to him, or do to his, if the greatest matter of all did not in certeyne pointes, separate our myndes. And yet for my parte, both toward him, and diuerse others 262 _The second booke teachyng_ here at home, for like cause of excellent learning, great wisdome, and gentle humanitie, which I haue seene in them, and felt at their handes my selfe, where the matter of indifference is mere conscience in a quiet minde inwardlie, and not contentious malice with spitefull rayling openlie, I can be content to followe this rewle, in misliking some one thing, not to hate for anie thing els. But as for all the bloodie beastes, as that fat Boore of the _Psal._ 80. // wood: or those brauling Bulles of Basan: or any lurking _Dormus_, blinde, not by nature, but by malice, & as may be gathered of their owne testimonie, giuen ouer to blindnes, for giuing ouer God & his word; or soch as be so lustie runnegates, as first, runne from God & his trew doctrine, than, from their Lordes, Masters, & all dewtie, next, from them selues & out of their wittes, lastly from their Prince, contrey, & all dew allegeance, whether they ought rather to be pitied of good men, for their miserie, or contemned of wise men, for their malicious folie, let good and wise men deter- mine. And to returne to _Epitome_ agayne, some will iudge moch boldnes in me, thus to iudge of _Osorius_ style: but wise men do know, that meane lookers on, may trewelie say, for a well made Picture: This face had bene more cumlie, if that hie redde in the cheeke, were somwhat more pure sanguin than it is: and yet the stander by, can not amend it himselfe by any way. And this is not written to the dispraise but to the great commendation of _Osorius_, because _Tullie_ himselfe had the same fulnes in him: and therefore went to _Rodes_ to cut it away: and saith himselfe, _recepi me domum prope mutatus, nam quasi referuerat iam oratio_. Which was brought to passe I beleue, not onelie by the teaching of _Molo Appollonius_ but also by a good way of _Epitome_, in binding him selfe to translate _meros Atticos Oratores_, and so to bring his style, from all lowse grosnesse, to soch firme fastnes in latin, as is in _Demosthenes_ in Greeke. And this to be most trew, may easelie be gathered, not onelie of _L. Crassus_ talke in 1. _de Or._ but speciallie of _Ciceroes_ owne deede in translating _Demosthenes_ and _æschines_ orations peri steph. to that verie ende and purpose. And although a man growndlie learned all readie, may take moch proffet him selfe in vsing, by _Epitome_, to draw other mens _the ready way to the Latin tong._ 263 workes for his owne memorie sake, into shorter rowme, as _Conterus_ hath done verie well the whole _Metamorphosis_ of _Ouid_, & _Dauid Cythræus_ a great deale better, the ix. Muses of _Hero- dotus_, and _Melanchthon_ in myne opinion, far best of all, the whole storie of Time, not onelie to his own vse, but to other mens proffet and hys great prayse, yet, _Epitome_ is most necessarie of all in a mans owne writing, as we learne of that noble Poet _Virgill_, who, if _Donatus_ say trewe, in writing that perfite worke of the _Georgickes_, vsed dailie, when he had written 40. or 50. verses, not to cease cutting, paring, and pollishing of them, till he had brought them to the nomber of x. or xij. And this exercise, is not more nedefullie done in a great worke, than wiselie done, in your common dailie writing, either of letter, or other thing else, that is to say, to peruse diligentlie, and see and spie wiselie, what is alwaies more than nedeth: For, twenty to one, offend more, in writing to moch, than to litle: euen as twentie to one, fall into sicknesse, rather by ouer moch fulnes, than by anie lacke or emptinesse. And therefore is he alwaies the best English Physition, that best can geue a purgation, that is, by way of _Epitome_, to cut all ouer much away. And surelie mens bodies, be not more full of ill humors, than commonlie mens myndes (if they be yong, lustie, proude, like and loue them selues well, as most men do) be full of fansies, opinions, errors, and faultes, not onelie in inward inuention, but also in all their vtterance, either by pen or taulke. And of all other men, euen those that haue y^e inuentiuest heades, for all purposes, and roundest tonges in all matters and places (except they learne and vse this good lesson of _Epitome_) commit commonlie greater faultes, than dull, staying silent men do. For, quicke inuentors, and faire readie speakers, being boldned with their present habilitie to say more, and perchance better to, at the soden for that present, than any other can do, vse lesse helpe of diligence and studie than they ought to do: and so haue in them commonlie, lesse learning, and weaker iudgement, for all deepe considerations, than some duller heades, and slower tonges haue. And therefore, readie speakers, generallie be not the best, playnest, and wisest writers, nor yet the deepest iudgers in weightie affaires, bicause they do not tarry to weye and iudge all thinges, as they should: but hauing their heades ouer full of 264 _The second booke teachyng_ matter, be like pennes ouer full of incke, which will soner blotte, than make any faire letter at all. Tyme was, whan I had experience of two Ambassadors in one place, the one of a hote head to inuent, and of a hastie hand to write, the other, colde and stayd in both: but what difference of their doinges was made by wise men, is not vnknowne to some persons. The Bishop of Winchester _Steph_: _Gardiner_ had a quicke head, and a readie tong, and yet was not the best writer in England. _Cicero_ in _Brutus_ doth wiselie note the same in _Serg: Galbo_, and _Q. Hortentius_, who were both, hote, lustie, and plaine speakers, but colde, lowse, and rough writers: And _Tullie_ telleth the cause why, saying, whan they spake, their tong was naturally caried with full tyde & wynde of their witte: whan they wrote their head was solitarie, dull, and caulme, and so their style was blonte, and their writing colde: _Quod vitium_, sayth _Cicero_, _peringeniosis hominibus neque satis doctis plerumque accidit_. And therfore all quick inuentors, & readie faire speakers, must be carefull, that, to their goodnes of nature, they adde also in any wise, studie, labor, leasure, learning, and iudgement, and than they shall in deede, passe all other, as I know some do, in whome all those qualities are fullie planted, or else if they giue ouer moch to their witte, and ouer litle to their labor and learning, they will sonest ouer reach in taulke, and fardest cum behinde in writing whatsoeuer they take in hand. The methode of _Epitome_ is most necessarie for soch kinde of men. And thus much concerning the vse or misuse of all kinde of _Epitomes_ in matters of learning. [dingbat omitted] _Imitatio._ _Imitation_, is a facultie to expresse liuelie and perfitelie that example: which ye go about to folow. And of it selfe, it is large and wide: for all the workes of nature, in a maner be examples for arte to folow. But to our purpose, all languages, both learned and mother tonges, be gotten, and gotten onelie by _Imitation_. For as ye vse to heare, so ye learne to speake: if ye heare no other, ye speake not your selfe: and whome ye onelie heare, of them ye onelie learne. And therefore, if ye would speake as the best and wisest do, _the ready way to the Latin tong._ 265 ye must be conuersant, where the best and wisest are: but if yow be borne or brought vp in a rude contrie, ye shall not chose but speake rudelie: the rudest man of all knoweth this to be trewe. Yet neuerthelesse, the rudenes of common and mother tonges, is no bar for wise speaking. For in the rudest contrie, and most barbarous mother language, many be found can speake verie wiselie: but in the Greeke and latin tong, the two onelie learned tonges, which be kept, not in common taulke, but in priuate bookes, we finde alwayes, wisdome and eloquence, good matter and good vtterance, neuer or seldom a sonder. For all soch Authors, as be fullest of good matter and right iudgement in doctrine, be likewise alwayes, most proper in wordes, most apte in sentence, most plaine and pure in vttering the same. And contrariwise, in those two tonges, all writers, either in Religion, or any sect of Philosophie, who so euer be founde fonde in iudgement of matter, be commonlie found as rude in vttering their mynde. For Stoickes, Anabaptistes, and Friers: with Epicures, Libertines and Monkes, being most like in learning and life, are no fonder and pernicious in their opinions, than they be rude and barbarous in their writinges. They be not wise, therefore that say, what care I for a mans wordes and vtterance, if his matter and reasons be good. Soch men, say so, not so moch of ignorance, as eyther of some singular pride in themselues, or some speciall malice or other, or for some priuate & perciall matter, either in Religion or other kinde of learning. For good and choice meates, be no more requisite for helthie bodies, than proper and apte wordes be for good matters, and also plaine and sensible vtterance for the best and depest reasons: in which two pointes standeth perfite eloquence, one of the fairest and rarest giftes that God doth geue to man. Ye know not, what hurt ye do to learning, that care not for wordes, but for matter, and so make a deuorse betwixt the tong and the hart. For marke all aiges: looke vpon the whole course of both the Greeke and Latin tonge, and ye shall surelie finde, that, whan apte and good wordes began to be neglected, and properties of those two tonges to be confounded, than also began, ill deedes to spring: strange maners to oppresse good orders, newe and fond opinions to striue with olde and trewe doctrine, first in Philosophie: and after in Religion: right 266 _The second booke teachyng_ iudgement of all thinges to be peruerted, and so vertue with learning is contemned, and studie left of: of ill thoughtes cummeth peruerse iudgement: of ill deedes springeth lewde taulke. Which fower misorders, as they mar mans life, so destroy they good learning withall. But behold the goodnesse of Gods prouidence for learning: all olde authors and sectes of Philosophy, which were fondest in opinion, and rudest in vtterance, as Stoickes and Epicures, first contemned of wise men, and after forgotten of all men, be so consumed by tymes, as they be now, not onelie out of vse, but also out of memorie of man: which thing, I surelie thinke, will shortlie chance, to the whole doctrine and all the bookes of phantasticall Anabaptistes and Friers, and of the beastlie Libertines and Monkes. Againe behold on the other side, how Gods wisdome hath wrought, that of _Academici_ and _Peripatetici_, those that were wisest in iudgement of matters, and purest in vttering their myndes, the first and chiefest, that wrote most and best, in either tong, as _Plato_ and _Aristotle_ in Greeke, _Tullie_ in Latin, be so either wholie, or sufficiently left vnto vs, as I neuer knew yet scholer, that gaue himselfe to like, and loue, and folow chieflie those three Authors but he proued, both learned, wise, and also an honest man, if he ioyned with all the trewe doctrine of Gods holie Bible, without the which, the other three, be but fine edge tooles in a fole or mad mans hand. But to returne to _Imitation_ agayne: There be three kindes of it in matters of learning. The whole doctrine of Comedies and Tragedies, is a perfite _imitation_, or faire liuelie painted picture of the life of euerie degree of man. Of this _Imitation_ writeth _Plato_ at large in 3. _de Rep._ but it doth not moch belong at this time to our purpose. The second kind of _Imitation_, is to folow for learning of tonges and sciences, the best authors. Here riseth, emonges proude and enuious wittes, a great controuersie, whether, one or many are to be folowed: and if one, who is that one: _Seneca_, or _Cicero_: _Salust_ or _Cæsar_, and so forth in Greeke and Latin. The third kinde of _Imitation_, belongeth to the second: as when you be determined, whether ye will folow one or mo, to know perfitlie, and which way to folow that one: in what _the ready way to the Latin tong._ 267 place: by what meane and order: by what tooles and instru- mentes ye shall do it, by what skill and iudgement, ye shall trewelie discerne, whether ye folow rightlie or no. This _Imitatio_, is _dissimilis materiei similis tractatio_: and also, _similis materiei dissimilis tractatio_, as _Virgill_ folowed _Homer_: but the Argument to the one was _Vlysses_, to the other _æneas_. _Tullie_ persecuted _Antonie_ with the same wepons of eloquence, that _Demosthenes_ vsed before against _Philippe_. _Horace_ foloweth _Pindar_, but either of them his owne Argument and Person: as the one, _Hiero_ king of _Sicilie_, the other _Augustus_ the Emperor: and yet both for like respectes, that is, for their coragious stoutnes in warre, and iust gouern- ment in peace. One of the best examples, for right _Imitation_ we lacke, and that is _Menander_, whom our _Terence_, (as the matter required) in like argument, in the same Persons, with equall eloquence, foote by foote did folow. Som peeces remaine, like broken Iewelles, whereby men may rightlie esteme, and iustlie lament, the losse of the whole. _Erasmus_, the ornament of learning, in our tyme, doth wish that som man of learning and diligence, would take the like paines in _Demosthenes_ and _Tullie_, that _Macrobius_ hath done in _Homer_ and _Virgill_, that is, to write out and ioyne together, where the one doth imitate the other. _Erasmus_ wishe is good, but surelie, it is not good enough: for _Macrobius_ gatherings for the _æneidos_ out of _Homer_, and _Eobanus Hessus_ more diligent gatherings for the _Bucolikes_ out of _Theocritus_, as they be not fullie taken out of the whole heape, as they should be, but euen as though they had not sought for them of purpose, but fownd them scatered here and there by chance in their way, euen so, onelie to point out, and nakedlie to ioyne togither their sentences, with no farder declaring the maner and way, how the one doth folow the other, were but a colde helpe, to the encrease of learning. But if a man would take this paine also, whan he hath layd two places, of _Homer_ and _Virgill_, or of _Demosthenes_ and _Tullie_ togither, to teach plainlie withall, after this sort. 1. _Tullie_ reteyneth thus moch of the matter, thies sentences, thies wordes: 268 _The second booke teachyng_ 2. This and that he leaueth out, which he doth wittelie to this end and purpose. 3. This he addeth here. 4. This he diminisheth there. 5. This he ordereth thus, with placing that here, not there. 6. This he altereth and changeth, either, in propertie of wordes, in forme of sentence, in substance of the matter, or in one, or other conuenient circumstance of the authors present purpose. In thies fewe rude English wordes, are wrapt vp all the necessarie tooles and instrumentes, wherewith trewe _Imita- tion_ is rightlie wrought withall in any tonge. Which tooles, I openlie confesse, be not of myne owne forging, but partlie left vnto me by the cunningest Master, and one of the worthiest Ientlemen that euer England bred, Syr _Iohn Cheke_: partelie borowed by me out of the shoppe of the dearest frende I haue out of England, _Io. St._ And therefore I am the bolder to borow of him, and here to leaue them to other, and namelie to my Children: which tooles, if it please God, that an other day, they may be able to vse rightlie, as I do wish and daylie pray, they may do, I shal be more glad, than if I were able to leaue them a great quantitie of land. This foresaide order and doctrine of _Imitation_, would bring forth more learning, and breed vp trewer iudgement, than any other exercise that can be vsed, but not for yong beginners, bicause they shall not be able to consider dulie therof. And trewelie, it may be a shame to good studentes who hauing so faire examples to follow, as _Plato_ and _Tullie_, do not vse so wise wayes in folowing them for the obteyning of wisdome and learning, as rude ignorant Artificers do, for gayning a small commoditie. For surelie the meanest painter vseth more witte, better arte, greater diligence, in hys shoppe, in folowing the Picture of any meane mans face, than commonlie the best studentes do, euen in the vniuersitie, for the atteining of learning it selfe. Some ignorant, vnlearned, and idle student: or some busie looker vpon this litle poore booke, that hath neither will to do good him selfe, nor skill to iudge right of others, but can lustelie contemne, by pride and ignorance, all painfull diligence and right order in study, will perchance say, that I am to precise, to _the ready way to the Latin tong._ 269 curious, in marking and piteling thus about the imitation of others: and that the olde worthie Authors did neuer busie their heades and wittes, in folowyng so preciselie, either the matter what other men wrote, or els the maner how other men wrote. They will say, it were a plaine slauerie, & inurie to, to shakkle and tye a good witte, and hinder the course of a mans good nature with such bondes of seruitude, in folowyng other. Except soch men thinke them selues wiser then _Cicero_ for teaching of eloquence, they must be content to turne a new leafe. The best booke that euer _Tullie_ wrote, by all mens iudge- ment, and by his owne testimonie to, in writyng wherof, he employed most care, studie, learnyng and iudgement, is his book _de Orat. ad Q. F._ Now let vs see, what he did for the matter, and also for the maner of writing therof. For the whole booke consisteth in these two pointes onelie: In good matter, and good handling of the matter. And first, for the matter, it is whole _Aristotles_, what so euer _Antonie_ in the second, and _Crassus_ in the third doth teach. Trust not me, but beleue _Tullie_ him selfe, who writeth so, first, in that goodlie long Epistle _ad P. Lentulum_, and after in diuerse places _ad Atticum_. And in the verie booke it selfe, Tullie will not haue it hidden, but both _Catulus_ and _Crassus_ do oft and pleasantly lay that stelth to _Antonius_ charge. Now, for the handling of the matter, was _Tullie_ so precise and curious rather to follow an other mans Paterne, than to inuent some newe shape him selfe, namelie in that booke, wherin he purposed, to leaue to posteritie, the glorie of his witte? yea forsoth, that he did. And this is not my gessing and gathering, nor onelie performed by _Tullie_ in verie deed, but vttered also by _Tullie_ in plaine wordes: to teach other men thereby, what they should do, in taking like matter in hand. And that which is specially to be marked, _Tullie_ doth vtter plainlie his conceit and purpose therein, by the mouth of the wisest man in all that companie: for sayth _Scæuola_ him selfe, _Cur non imitamur, Crasse, Socratem illum, qui est in Phædro Platonis &c._ And furder to vnderstand, that _Tullie_ did not _obiter_ and bichance, but purposelie and mindfullie bend him selfe to a precise and curious Imitation of _Plato_, concernyng the shape 270 _The second booke teachyng_ and forme of those bookes, marke I pray you, how curious _Tullie_ is to vtter his purpose and doyng therein, writing thus to _Atticus_. _Quod in his Oratorijs libris, quos tantopere laudas, personam desideras Scæuolæ, non eam temerè dimoui: Sed feci idem, quod in politeia Deus ille noster Plato, cum in Piræeum Socrates venisset ad Cephalum locupletem & festiuum Senem, quoad primus ille sermo haberetur, adest in disputando senex: Deinde, cum ipse quoque commodissimè locutus esset, ad rem diuinam dicit se velle discedere, neque postea reuertitur. Credo Platonem vix putasse satis consonum fore, si hominem id ætatis in tam longo sermone diutius retinuisset: Multo ego satius hoc mihi cauendum putaui in Scæuola, qui & ætate et valetudine erat ea qua meministi, & his honoribus, vt vix satis decorum videretur eum plures dies esse in Crassi Tusculano. Et erat primi libri sermo non alienus à Scæuolæ studijs: reliqui libri technologian habent, vt scis. Huic ioculatoriæ disputationi senem illum vt noras, interesse sanè nolui._ If _Cicero_ had not opened him selfe, and declared hys owne thought and doynges herein, men that be idle, and ignorant, and enuious of other mens diligence and well doinges, would haue sworne that _Tullie_ had neuer mynded any soch thing, but that of a precise curiositie, we fayne and forge and father soch thinges of _Tullie_, as he neuer ment in deed. I write this, not for nought: for I haue heard some both well learned, and otherwayes verie wise, that by their lustie misliking of soch diligence, haue drawen back the forwardnes of verie good wittes. But euen as such men them selues, do sometymes stumble vpon doyng well by chance and benefite of good witte, so would I haue our scholer alwayes able to do well by order of learnyng and right skill of iudgement. Concernyng Imitation, many learned men haue written, with moch diuersitie for the matter, and therfore with great contrarietie and some stomacke amongest them selues. I haue read as many as I could get diligentlie, and what I thinke of euerie one of them, I will freelie say my mynde. With which freedome I trust good men will beare, bicause it shall tend to neither spitefull nor harmefull controuersie. In _Tullie_, it is well touched, shortlie taught, not fullie _Cicero._ // declared by _Ant. in_ 2. _de Orat_: and afterward in _Orat. ad Brutum_, for the liking and misliking _the ready way to the Latin tong._ 271 of _Isocrates_: and the contrarie iudgement of _Tullie_ against _Caluus, Brutus_, and _Calidius, de genere dicendi Attico & Asiatico_. _Dionis. Halic._ peri mimeseos. I feare is lost: which Author, next _Aristotle, Plato_, and _Tullie_, of all // _Dio. Hali-_ other, that write of eloquence, by the iudgement // _car._ of them that be best learned, deserueth the next prayse and place. _Quintilian_ writeth of it, shortly and coldlie for the matter, yet hotelie and spitefullie enough, agaynst the // _Quintil._ Imitation of _Tullie_. _Erasmus_, beyng more occupied in spying other mens faultes, than declaryng his own aduise, is mistaken of // _Erasmus._ many, to the great hurt of studie, for his authoritie sake. For he writeth rightlie, rightlie vnderstanded: he and _Longolius_ onelie differing in this, that the one seemeth to giue ouermoch, the other ouer litle, to him, whom they both, best loued, and chiefly allowed of all other. _Budæus_ in his Commentaries roughlie and obscurelie, after his kinde of writyng: and for the matter, // _Budæus._ caryed somwhat out of the way in ouermuch misliking the Imitation of _Tullie_. // _Ph. Me-_ _Phil. Melancthon_, learnedlie and trewlie. // _lanch._ _Camerarius_ largely with a learned iudgement, // _Ioa. Cam-_ but somewhat confusedly, and with ouer rough // _mer._ a stile. _Sambucus_, largely, with a right iudgement but somewhat a crooked stile. // _Sambucus._ Other haue written also, as _Cortesius_ to // _Cortesius._ _Politian_, and that verie well: _Bembus ad Picum_ // _P. Bembus._ a great deale better, but _Ioan. Sturmius de_ // _Ioan. Stur-_ _Nobilitate literata, & de Amissa dicendi ratione_, // _mius._ farre best of all, in myne opinion, that euer tooke this matter in hand. For all the rest, declare chiefly this point, whether one, or many, or all, are to be followed: but _Sturmius_ onelie hath most learnedlie declared, who is to be followed, what is to be followed, and the best point of all, by what way & order, trew Imitation is rightlie to be exercised. And although _Sturmius_ herein doth farre passe all other, yet hath he not so fullie and perfitelie done it, as I do wishe he had, and as I know he could. For though he hath done it perfitelie for precept, yet hath he 272 _The second booke teachyng_ not done it perfitelie enough for example: which he did, neither for lacke of skill, nor by negligence, but of purpose, contented with one or two examples bicause he was mynded in those two bookes, to write of it both shortlie, and also had to touch other matters. _Barthol. Riccius Ferrariensis_ also hath written learnedlie, diligentlie and verie largelie of this matter euen as hee did before verie well _de Apparatu linguæ Lat._ He writeth the better in myne opinion, bicause his whole doctrine, iudgement, and order, semeth to be borowed out of _Io. Stur._ bookes. He addeth also examples, the best kinde of teaching: wherein he doth well, but not well enough: in deede, he committeth no faulte, but yet, deserueth small praise. He is content with the meane, and followeth not the best: as a man, that would feede vpon Acornes, whan he may eate, as good cheape, the finest wheat bread. He teacheth for example, where and how, two or three late _Italian_ Poetes do follow _Virgil_: and how _Virgil_ him selfe in the storie of _Dido_, doth wholie Imitate _Catullus_ in the like matter of _Ariadna_: Wherein I like better his diligence and order of teaching, than his iudgement in choice of examples for _Imitation_. But, if he had done thus: if he had declared where and how, how oft and how many wayes _Virgil_ doth folow _Homer_, as for example the comming of _Vlysses_ to _Alcynous_ and _Calypso_, with the comming of _æneas_ to _Cartage_ and _Dido_: Like- wise the games running, wrestling, and shoting, that _Achilles_ maketh in _Homer_, with the selfe same games, that _æneas_ maketh in _Virgil_: The harnesse of _Achilles_, with the harnesse of _æneas_, and the maner of making of them both by _Vulcane_: The notable combate betwixt _Achilles_ and _Hector_, with as notable a combate betwixt _æneas_ and _Turnus_. The going downe to hell of _Vlysses_ in _Homer_, with the going downe to hell of _Æneas_ in _Virgil_: and other places infinite mo, as similitudes, narrations, messages, discriptions of persones, places, battels, tempestes, shipwrackes, and common places for diuerse purposes, which be as precisely taken out of _Homer_, as euer did Painter in London follow the picture of any faire personage. And when thies places had bene gathered together by this way of diligence than to haue conferred them together by this order of teaching as, diligently to marke what is kept and vsed in either author, in wordes, in sentences, in matter: what is added: what is left _the ready way to the Latin tong._ 273 out: what ordered otherwise, either _præponendo, interponendo_, or _postponendo_: And what is altered for any respect, in word, phrase, sentence, figure, reason, argument, or by any way of circumstance: If _Riccius_ had done this, he had not onely bene well liked, for his diligence in teaching, but also iustlie com- mended for his right iudgement in right choice of examples for the best _Imitation_. _Riccius_ also for _Imitation_ of prose declareth where and how _Longolius_ doth folow _Tullie_, but as for _Longolius_, I would not haue him the patern of our _Imitation_. In deede: in _Longolius_ shoppe, be proper and faire shewing colers, but as for shape, figure, and naturall cumlines, by the iudgement of best iudging artificers, he is rather allowed as one to be borne withall, than especially commended, as one chieflie to be folowed. If _Riccius_ had taken for his examples, where _Tullie_ him selfe foloweth either _Plato_ or _Demosthenes_, he had shot than at the right marke. But to excuse _Riccius_, somwhat, though I can not fullie defend him, it may be sayd, his purpose was, to teach onelie the Latin tong, when thys way that I do wish, to ioyne _Virgil_ with _Homer_, to read _Tullie_ with _Demosthenes_ and _Plato_, requireth a cunning and perfite Master in both the tonges. It is my wish in deede, and that by good reason: For who so euer will write well of any matter, must labor to expresse that, that is perfite, and not to stay and content himselfe with the meane: yea, I say farder, though it be not vnposible, yet it is verie rare, and meruelous hard, to proue excellent in the Latin tong, for him that is not also well seene in the Greeke tong. _Tullie_ him selfe, most excellent of nature, most diligent in labor, brought vp from his cradle, in that place, and in that tyme, where and whan the Latin tong most florished naturallie in euery mans mouth, yet was not his owne tong able it selfe to make him so cunning in his owne tong, as he was in deede: but the knowledge and _Imitation_ of the Greeke tong withall. This he confesseth himselfe: this he vttereth in many places, as those can tell best, that vse to read him most. Therefore thou, that shotest at perfection in the Latin tong, thinke not thy selfe wiser than _Tullie_ was, in choice of the way, that leadeth rightlie to the same: thinke not thy witte better than _Tullies_ was, as though that may serue thee that was not sufficient for him. For euen as a hauke flieth not hie with one 274 _The second booke teachyng_ wing: euen so a man reacheth not to excellency with one tong. I haue bene a looker on in the Cokpit of learning thies many yeares: And one Cock onelie haue I knowne, which with one wing, euen at this day, doth passe all other, in myne opinion, that euer I saw in any pitte in England, though they had two winges. Yet neuerthelesse, to flie well with one wing, to runne fast with one leg, be rather, rare Maistreis moch to be merueled at, than sure examples safelie to be folowed. A Bushop that now liueth, a good man, whose iudgement in Religion I better like, than his opinion in per- fitnes in other learning, said once vnto me: we haue no nede now of the Greeke tong, when all thinges be translated into Latin. But the good man vnderstood not, that euen the best translation, is, for mere necessitie, but an euill imped wing to flie withall, or a heuie stompe leg of wood to go withall: soch, the hier they flie, the sooner they falter and faill: the faster they runne, the ofter they stumble, and sorer they fall. Soch as will nedes so flie, may flie at a Pye, and catch a Dawe: And soch runners, as commonlie, they shoue and sholder to stand formost, yet in the end they cum behind others & deserue but the hopshakles, if the Masters of the game be right iudgers. Therefore in perusing thus, so many diuerse bookes for Optima // _Imitation_, it came into my head that a verie pro- ratio Imi- // fitable booke might be made _de Imitatione_, after tationis. // an other sort, than euer yet was attempted of that matter, conteyning a certaine fewe fitte preceptes, vnto the which should be gathered and applied plentie of examples, out of the choisest authors of both the tonges. This worke would stand, rather in good diligence, for the gathering, and right iudgement for the apte applying of those examples: than any great learning or vtterance at all. The doing thereof, would be more pleasant, than painfull, & would bring also moch proffet to all that should read it, and great praise to him would take it in hand, with iust desert of thankes. _Erasmus_, giuyng him selfe to read ouer all Authors _Greke_ _Erasmus_ // and _Latin_, seemeth to haue prescribed to him order in his // selfe this order of readyng: that is, to note out studie. // by the way, three speciall pointes: All Adagies, _the ready way to the Latin tong._ 275 all similitudes, and all wittie sayinges of most notable person- ages: And so, by one labour, he left to posteritie, three notable bookes, & namelie two his _Chiliades, Apophthegmata_ and _Similia_. Likewise, if a good student would bend him selfe to read diligently ouer Tullie, and with him also at // {_Plato._ the same tyme, as diligently _Plato_, & _Xenophon_, // {_Xenophon._ with his bookes of Philosophie, _Isocrates_, & // Cicero. {_Isocrates._ _Demosthenes_ with his orations, & _Aristotle_ with // {_Demosth._ his Rhetorickes: which fiue of all other, be // {_Aristotles._ those, whom _Tullie_ best loued, & specially followed: & would marke diligently in _Tullie_ where he doth _exprimere_ or _effingere_ (which be the verie propre wordes of Imitation) either, _Copiam Platonis_ or _venustatem Xenophontis, suauitatem Isocratis_, or _vim Demosthenis, propriam & puram subtilitatem Aristotelis_, and not onelie write out the places diligentlie, and lay them together orderlie, but also to conferre them with skilfull iudgement by those few rules, which I haue expressed now twise before: if that diligence were taken, if that order were vsed, what perfite knowledge of both the tonges, what readie and pithie vtterance in all matters, what right and deepe iudgement in all kinde of learnyng would follow, is scarse credible to be beleued. These bookes, be not many, nor long, nor rude in speach, nor meane in matter, but next the Maiestie of Gods holie word, most worthie for a man, the louer of learning and honestie, to spend his life in. Yea, I haue heard worthie _M. Cheke_ many tymes say: I would haue a good student passe and iorney through all Authors both _Greke_ and _Latin_: but he that will dwell in these few bookes onelie: first, in Gods holie Bible, and than ioyne with it, _Tullie_ in _Latin, Plato, Aristotle: Xenophon: Isocrates_: and _Demosthenes_ in _Greke_: must nedes proue an excel- lent man. Some men alreadie in our dayes, haue put to their helping handes, to this worke of Imitation. As _Peri-_ // _Perionius._ _onius, Henr. Stephanus in dictionario Ciceroniano_, // _H. Steph._ and _P. Victorius_ most praiseworthelie of all, in // _P. Victor-_ that his learned worke conteyning xxv. bookes _de_ // _ius._ _varia lectione_: in which bookes be ioyned diligentlie together the best Authors of both the tonges where one doth seeme to imitate an other. But all these, with _Macrobius, Hessus_, and other, be no 276 _The second booke teachyng_ more but common porters, caryers, and bringers of matter and stuffe togither. They order nothing: They lay before you, what is done: they do not teach you, how it is done: They busie not them selues with forme of buildyng: They do not declare, this stuffe is thus framed by _Demosthenes_, and thus and thus by _Tullie_, and so likewise in _Xenophon, Plato_ and _Isocrates_ and _Aristotle_. For ioyning _Virgil_ with _Homer_ I haue suf- ficientlie declared before. The like diligence I would wish to be taken in _Pindar_ and _Pindarus._ // _Horace_ an equall match for all respectes. _Horatius._ // In Tragedies, (the goodliest Argument of all, and for the vse, either of a learned preacher, or a Ciuill Ientleman, more profitable than _Homer, Pindar, Virgill_, and _Horace_: yea comparable in myne opinion, with the doctrine _Sophocles._ // of _Aristotle, Plato_, and _Xenophon_,) the _Grecians_, _Euripides._ // _Sophocles_ and _Euripides_ far ouer match our _Seneca_, _Seneca._ // in _Latin_, namely in oikonomia _et Decoro_, although _Senacaes_ elocution and verse be verie commendable for his tyme. And for the matters of _Hercules, Thebes, Hippolytus_, and _Troie_, his Imitation is to be gathered into the same booke, and to be tryed by the same touchstone, as is spoken before. In histories, and namelie in _Liuie_, the like diligence of Imitation, could bring excellent learning, and breede stayde iudgement, in taking any like matter in hand. Onely _Liuie_ were a sufficient taske for one mans studie, _Tit. Liuius._ // to compare him, first with his fellow for all re- _Dion. Hali-_ // spectes, _Dion. Halicarnassæus_: who both, liued in _carn._ // one tyme: tooke both one historie in hande to write: deserued both like prayse of learnyng and eloquence. _Polibius._ // Than with _Polybius_ that wise writer, whom _Liuie_ professeth to follow: & if he would denie it, yet it is plaine, that the best part of the thyrd _Decade_ in _Liuie_, is in _Thucidides._ // a maner translated out of the thyrd and rest of _Polibius_: Lastlie with _Thucydides_, to whose Imita- tion _Liuie_ is curiouslie bent, as may well appeare by that one 1 _Decad._ // Oration of those of _Campania_, asking aide of the _Lib._ 7. // _Romanes_ agaynst the _Samnites_, which is wholie taken, Sentence, Reason, Argument, and order, _Thucid._ 1. // out of the Oration of _Corcyra_, asking like aide of the _Athenienses_ against them of _Corinth_. If some _the ready way to the Latin tong._ 277 diligent student would take paynes to compare them togither, he should easelie perceiue, that I do say trew. A booke, thus wholie filled with examples of Imitation, first out of _Tullie_, compared with _Plato, Xenophon, Isocrates, Demosthenes_ and _Aristotle_: than out of _Virgil_ and _Horace_, with _Homer_ and _Pindar_: next out of _Seneca_ with _Sophocles_ and _Euripides_: Lastlie out of _Liuie_, with _Thucydides, Polibius_ and _Halicarnassæus_, gathered with good diligence, and compared with right order, as I haue expressed before, were an other maner of worke for all kinde of learning, & namely for eloquence, than be those cold gatheringes of _Macrobius, Hessus, Perionius, Stephanus_, and _Victorius_, which may be vsed, as I sayd before, in this case, as porters and caryers, deseruing like prayse, as soch men do wages; but onely _Sturmius_ is he, out of whom, the trew suruey and whole workemanship is speciallie to be learned. I trust, this my writyng shall giue some good student occasion, to take some peece in hand of this worke of Imitation. And as I had rather haue any do it, than my // Opus de selfe, yet surelie my selfe rather than none at all. // recta imi- And by Gods grace, if God do lend me life, with // tandi ratione. health, free laysure and libertie, with good likyng and a merie heart, I will turne the best part of my studie and tyme, to toyle in one or other peece of this worke of Imitation. This diligence to gather examples, to giue light and vnder- standyng to good preceptes, is no new inuention, but speciallie vsed of the best Authors and oldest writers. For _Aristotle_ // _Aristoteles._ him selfe, (as _Diog. Laertius_ declareth) when he had written that goodlie booke of the _Topickes_, did gather out of stories and Orators, so many examples as filled xv. bookes, onelie to expresse the rules of his _Topickes_. These were the Commentaries, that _Aristotle_ thought fit for hys // Commen- _Topickes_: And therfore to speake as I thinke, I // tarij Græ- neuer saw yet any Commentarie vpon _Aristotles_ // ci et Lati- Logicke, either in _Greke_ or _Latin_, that euer I // ni in Dia- lyked, bicause they be rather spent in declaryng // lect. Ari- scholepoynt rules, than in gathering fit examples // stotelis. for vse and vtterance, either by pen or talke. For preceptes in all Authors, and namelie in _Aristotle_, without applying vnto them, the Imitation of examples, be hard, drie, and cold, and therfore barrayn, vnfruitfull and vnpleasant. But _Aristotle_, 278 _The second booke teachyng_ namelie in his _Topicks_ and _Elenches_, should be, not onelie fruitfull, but also pleasant to, if examples out of _Plato_, and other good Authors, were diligentlie gathered, and aptlie Precepta // applied vnto his most perfit preceptes there. in Aristot. // And it is notable, that my frende _Sturmius_ writeth Exempla // herein, that there is no precept in _Aristotles_ in _Platone._ // _Topickes_ wherof plentie of examples be not manifest in _Platos_ workes. And I heare say, that an excellent learned man, _Tomitanus_ in _Italie_, hath expressed euerie fallacion in _Aristotle_, with diuerse examples out of _Plato_. Would to God, I might once see, some worthie student of _Aristotle_ and _Plato_ in Cambrige, that would ioyne in one booke the preceptes of the one, with the examples of the other. For such a labor, were one speciall peece of that worke of Imitation, which I do wishe were gathered together in one Volume. Cambrige, at my first comming thither, but not at my going away, committed this fault in reading the preceptes of _Aristotle_ without the examples of other Authors: But herein, in my time thies men of worthie memorie, _M. Redman_, _M. Cheke, M. Smith, M. Haddon, M. Watson_, put so to their helping handes, as that vniuersitie, and all studentes there, as long as learning shall last, shall be bounde vnto them, if that trade in studie be trewlie folowed, which those men left behinde them there. By this small mention of Cambridge, I am caryed into three imaginations: first, into a sweete remembrance of my tyme spent there: than, into som carefull thoughts, for the greuous alteration that folowed sone after: lastlie, into much ioy to heare tell, of the good recouerie and earnest forwardnes in all good learning there agayne. To vtter theis my thoughts somwhat more largelie, were somwhat beside my matter, yet not very farre out of the way, bycause it shall wholy tend to the good encoragement and right consideration of learning, which is my full purpose in writing this litle booke: whereby also shall well appeare this sentence to be most trewe, that onely good men, by their gouernment & example, make happie times, in euery degree and state. Doctor _Nico. Medcalfe_, that honorable father, was Master _D. Nic._ // of _S. Iohnes_ Colledge, when I came thether: A _Medcalf._ // man meanelie learned himselfe, but not meanely _the ready way to the Latin tong._ 279 affectioned to set forward learning in others. He found that Colledge spending scarse two hundred markes by yeare: he left it spending a thousand markes and more. Which he procured, not with his mony, but by his wisdome; not chargeablie bought by him, but liberallie geuen by others by his meane, for the zeale & honor they bare to learning. And that which is worthy of memorie, all thies giuers were almost Northenmen: who being liberallie rewarded in the seruice of their Prince, bestowed it as liberallie for the good of their Contrie. Som men thought therefore, that _D. Medcalfe_ was parciall to Northrenmen, but sure I am of this, that North- renmen were parciall, in doing more good, and geuing more landes to y^e forderance of learning, than any other // The parci- contrie men, in those dayes, did: which deede // alitie of should haue bene, rather an example of goodnes, // Northren for other to folowe, than matter of malice, for any // men in to enuie, as some there were that did. Trewly, // _S. Iohnes_ _D. Medcalfe_ was parciall to none: but indifferent // College. to all: a master for the whole, a father to euery one, in that Colledge. There was none so poore, if he had, either wil to goodnes, or wit to learning, that could lacke being there, or should depart from thence for any need. I am witnes my selfe, that mony many times was brought into yong mens studies by strangers whom they knew not. In which doing, this worthy _Nicolaus_ folowed the steppes of good olde _S. Nicolaus_, that learned Bishop. He was a Papist in deede, but would to God, amonges all vs Protestants I might once see but one, that would winne like praise, in doing like good, for the aduauncement of learning and vertue. And yet, though he were a Papist, if any yong man, geuen to new learning (as they termed it) went beyond his fellowes, in witte, labor, and towardnes, euen the same, neyther lacked, open praise to encorage him, nor priuate exhibition to mainteyne hym, as worthy Syr _I. Cheke_, if he were aliue would beare good witnes and so can many mo. I my selfe one of the meanest of a great number, in that Colledge, because there appeared in me som small shew of towardnes and diligence, lacked not his fauor to forder me in learning. And being a boy, new Bacheler of arte, I chanced amonges my companions to speake against the Pope: which matter was 280 _The second booke teachyng_ than in euery mans mouth, bycause _D. Haines_ and _D. Skippe_ were cum from the Court, to debate the same matter, by preaching and disputation in the vniuersitie. This hapned the same tyme, when I stoode to be felow there: my taulke came to _D. Medcalfes_ eare: I was called before him and the Seniores: and after greuous rebuke, and some punishment, open warning was geuen to all the felowes, none to be so hardie to geue me his voice at that election. And yet for all those open threates, the good father himselfe priuilie procured, that I should euen than be chosen felow. But, the election being done, he made countinance of great discontentation thereat. This good mans goodnes, and fatherlie discretion, vsed towardes me that one day, shall neuer out of my remembrance all the dayes of my life. And for the same cause, haue I put it here, in this small record of learning. For next Gods prouidence, surely that day, was by that good fathers meanes, _Dies natalis_, to me, for the whole foundation of the poore learning I haue, and of all the furderance, that hetherto else where I haue obteyned. This his goodnes stood not still in one or two, but flowed aboundantlie ouer all that Colledge, and brake out also to norishe good wittes in euery part of that vniuersitie: whereby, at this departing thence, he left soch a companie of fellowes and scholers in _S. Iohnes_ Colledge, as can scarse be found now in some whole vniuersitie: which, either for diuinitie, on the one side or other, or for Ciuill seruice to their Prince and contrie, haue bene, and are yet to this day, notable ornaments to this whole Realme: Yea _S. Iohnes_ did then so florish, as Trinitie college, that Princely house now, at the first erection, was but _Colonia deducta_ out of _S. Iohnes_, not onelie for their Master, fellowes, and scholers, but also, which is more, for their whole, both order of learning, and discipline of maners: & yet to this day, it neuer tooke Master but such as was bred vp before in _S. Iohnes_: doing the dewtie of a good _Colonia_ to her _Metropolis_, as the auncient Cities in Greice and some yet in Italie, at this day, are accustomed to do. _S. Iohnes_ stoode in this state, vntill those heuie tymes, and that greuous change that chanced. An. 1553. whan mo perfite scholers were dispersed from thence in one moneth, than many Psal. 80. // yeares can reare vp againe. For, whan _Aper de Sylua_ had passed the seas, and fastned his foote _the ready way to the Latin tong._ 281 againe in England, not onely the two faire groues of learning in England were eyther cut vp, by the roote, or troden downe to the ground and wholie went to wracke, but the yong spring there, and euerie where else, was pitifullie nipt and ouertroden by very beastes, and also the fairest standers of all, were rooted vp, and cast into the fire, to the great weakning euen at this day of Christes Chirch in England, both for Religion and learning. And what good could chance than to the vniuersities, whan som of the greatest, though not of the wisest nor best learned, nor best men neither of that side, did labor to perswade, that ignorance was better than knowledge, which they ment, not for the laitie onelie, but also for the greatest rable of their spiritu- altie, what other pretense openlie so euer they made: and therefore did som of them at Cambrige (whom I will not name openlie,) cause hedge priestes fette oute of the contrie, to be made fellowes in the vniuersitie: saying, in their talke priuilie, and declaring by their deedes openlie, that he was, felow good enough for their tyme, if he could were a gowne and a tipet cumlie, and haue hys crowne shorne faire and roundlie, and could turne his Portesse and pie readilie: whiche I speake not to reproue any order either of apparell, or other dewtie, that may be well and indifferentlie vsed, but to note the miserie of that time, whan the benefites prouided for learning were so fowlie misused. And what was the frute of this seade? Verely, iudgement in doctrine was wholy altered: order in discipline very sore changed: the loue of good learning, began sodenly to wax cold: the knowledge of the tonges (in spite of some that therein had florished) was manifestly contemned: and so, y^e way of right studie purposely peruerted: the choice of good authors of mallice confownded. Olde sophistrie (I say not well) not olde, but that new rotten sophistrie began to beard and sholder logicke in her owne tong: yea, I know, that heades were cast together, and counsell deuised, that _Duns_, with all the rable of barbarous questionistes, should haue dispossessed of their place and rowmes, _Aristotle, Plato, Tullie_, // _Aristoteles._ and _Demosthenes_, when good _M. Redman_, and // _Plato._ those two worthy starres of that vniuersitie, // _Cicero._ _M. Cheke_, and _M. Smith_, with their scholers, had // _Demost._ brought to florishe as notable in Cambrige, as 282 _The second booke teachyng_ euer they did in Grece and in Italie: and for the doctrine of those fowre, the fowre pillers of learning, Cambrige than geuing place to no vniuersitie, neither in France, Spaine, Germanie, nor Italie. Also in outward behauiour, than began simplicitie in apparell, to be layd aside: Courtlie galantnes to be taken vp: frugalitie in diet was priuately misliked: Towne going to good Shoting. // cheare openly vsed: honest pastimes, ioyned with labor, left of in the fieldes: vnthrifty and idle games, haunted corners, and occupied the nightes: contention in youth, no where for learning: factions in the elders euery where for trifles. All which miseries at length, by Gods prouidence, had their end 16. _Nouemb._ 1558. Since which tyme, the yong spring hath shot vp so faire, as now there be in Cambrige againe, many goodly plantes (as did well appeare at the Queenes Maiesties late being there) which are like to grow to mightie great timber, to the honor of learning, and great good of their contrie, if they may stand their tyme, as the best plantes there were wont to do: and if som old dotterell trees, with standing ouer nie them, and dropping vpon them, do not either hinder, or crooke their growing, wherein my feare is y^e lesse, seing so worthie a Iustice of an Oyre hath the present ouersight of that whole chace, who was himselfe somtym, in the fairest spring that euer was there of learning, one of the forwardest yong plantes, in all that worthy College of _S. Iohnes_: who now by grace is growne to soch greatnesse, as, in the temperate and quiet shade of his wisdome, next the prouidence of God, and goodnes of one, in theis our daies, _Religio_ for sinceritie, _literæ_ for order and aduauncement, _Respub._ for happie and quiet gouernment, haue to great rejoysing of all good men, speciallie reposed them selues. Now to returne to that Question, whether one, a few, many or all, are to be folowed, my aunswere shalbe short: All, for him that is desirous to know all: yea, the worst of all, as Questionistes, and all the barbarous nation of scholemen, helpe for one or other consideration: But in euerie separate kinde of learning and studie, by it selfe, ye must follow, choiselie a few, and chieflie some one, and that namelie in our schole of eloquence, either for penne or talke. And as in portraicture and paintyng wise men chose not that workman, that can onelie make a faire hand, or a well facioned legge but soch one, as can _the ready way to the Latin tong._ 283 furnish vp fullie, all the fetures of the whole body, of a man, woman and child: and with all is able to, by good skill, to giue to euerie one of these three, in their proper kinde, the right forme, the trew figure, the naturall color, that is fit and dew, to the dignitie of a man, to the bewtie of a woman, to the sweetnes of a yong babe: euen likewise, do we seeke soch one in our schole to folow, who is able alwayes, in all matters, to teach plainlie, to delite pleasantlie, and to cary away by force of wise talke, all that shall heare or read him: and is so excellent in deed, as witte is able, or wishe can hope, to attaine vnto: And this not onelie to serue in the _Latin_ or _Greke_ tong, but also in our own English language. But yet, bicause the prouid- ence of God hath left vnto vs in no other tong, saue onelie in the _Greke_ and _Latin_ tong, the trew preceptes, and perfite examples of eloquence, therefore must we seeke in the Authors onelie of those two tonges, the trewe Paterne of Eloquence, if in any other mother tongue we looke to attaine, either to perfit vtterance of it our selues, or skilfull iudgement of it in others. And now to know, what Author doth medle onelie with some one peece and member of eloquence, and who doth perfitelie make vp the whole bodie, I will declare, as I can call to remembrance the goodlie talke, that I haue had oftentymes, of the trew difference of Authors, with that Ientleman of worthie memorie, my dearest frend, and teacher of all the litle poore learning I haue, Syr _Iohn Cheke_. The trew difference of Authors is best knowne, _per diuersa genera dicendi_, that euerie one vsed. And therfore here I will deuide _genus dicendi_, not into these three, _Tenuè, mediocrè, & grande_, but as the matter of euerie Author requireth, as {_Poeticum._ {_Historicum._ _in Genus_{_Philosophicum._ {_Oratorium._ These differre one from an other, in choice of wordes, in framyng of Sentences, in handling of Argumentes, and vse of right forme, figure, and number, proper and fitte for euerie matter, and euerie one of these is diuerse also in it selfe, as the first. 284 _The second booke teachyng_ {_Comicum._ {_Tragicum._ _Poeticum, in_ {_Epicum._ {_Melicum._ And here, who soeuer hath bene diligent to read aduisedlie ouer, _Terence, Seneca, Virgil, Horace_, or els _Aristophanes, Sophocles, Homer_, and _Pindar_, and shall diligently marke the difference they vse, in proprietie of wordes, in forme of sentence, in handlyng of their matter, he shall easelie perceiue, what is fitte and _decorum_ in euerie one, to the trew vse of perfite Imitation. Whan _M. Watson_ in S. Iohns College at Cambrige wrote his excellent Tragedie of _Absalon, M. Cheke_, he and I, for that part of trew Imitation, had many pleasant talkes togither, in com- paring the preceptes of _Aristotle_ and _Horace de Arte Poetica_, with the examples of _Euripides, Sophocles_, and _Seneca_. Few men, in writyng of Tragedies in our dayes, haue shot at this marke. Some in _England_, moe in _France, Germanie_, and _Italie_, also haue written Tragedies in our tyme: of the which, not one I am sure is able to abyde the trew touch of _Aristotles_ preceptes, and _Euripides_ examples, saue only two, that euer I saw, _M. Watsons Absalon_, and _Georgius Buckananus Iephthe_. One man in Cambrige, well liked of many, but best liked of him selfe, was many tymes bold and busie, to bryng matters vpon stages, which he called Tragedies. In one, wherby he looked to wynne his spurres, and whereat many ignorant felowes fast clapped their handes, he began the _Protasis_ with _Trochæijs Octonarijs_: which kinde of verse, as it is but seldome and rare in Tragedies, so is it neuer vsed, saue onelie in _Epitasi_: whan the Tragedie is hiest and hotest, and full of greatest troubles. I remember ful well what _M. Watson_ merelie sayd vnto me of his blindnesse and boldnes in that behalfe although otherwise, there passed much frendship betwene them. _M. Watson_ had an other maner care of perfection, with a feare and reuerence of the iudgement of the best learned: Who to this day would neuer suffer, yet his _Absalon_ to go abroad, and that onelie, bicause, in _locis paribus, Anapestus_ is twise or thrise vsed in stede of _Iambus_. A smal faulte, and such one, as perchance would neuer be marked, no neither in _Italie_ nor _France_. This I write, not so much, to note the first, or praise the last, as to leaue in _the ready way to the Latin tong._ 285 memorie of writing, for good example to posteritie, what perfection, in any tyme, was, most diligentlie sought for in like maner, in all kinde of learnyng, in that most worthie College of S. Iohns in Cambrige. {_Diaria._ {_Annales._ _Historicum in_ {_Commentarios._ {_Iustam Historiam._ For what proprietie in wordes, simplicitie in sentences, plainnesse and light, is cumelie for these kindes, _Cæsar_ and _Liuie_, for the two last, are perfite examples of Imitation: And for the two first, the old paternes be lost, and as for some that be present and of late tyme, they be fitter to be read once for some pleasure, than oft to be perused, for any good Imitation of them. _Philosophicum in_ {_Sermonem_, as _officia Cic. et Eth. Arist._ {_Contentionem._ As, the Dialoges of _Plato, Xenophon_, and _Cicero_: of which kinde of learnyng, and right Imitation therof, _Carolus Sigonius_ hath written of late, both learnedlie and eloquentlie: but best of all my frende _Ioan. Sturmius_ in hys Commentaries vpon _Gorgias Platonis_, which booke I haue in writyng, and is not yet set out in Print. {_Humile._ _Oratorium in_ {_Mediocre._ {_Sublime._ Examples of these three, in the _Greke_ tong, be plentifull & perfite, as _Lycias, Isocrates_, and _Demosthenes_: and // _Lisias._ all three, in onelie _Demosthenes_, in diuerse orations // _Isocrates._ as _contra Olimpiodorum, in leptinem, & pro Ctesi-_ // _Demost._ _phonte_. And trew it is, that _Hermogines_ writeth of _Demosthenes_, that all formes of Eloquence be perfite in him. In _Ciceroes_ Orations, _Medium & sublime_ be most // _Cicero._ excellentlie handled, but _Humile_ in his Orations, is seldome sene: yet neuerthelesse in other bookes, as in some part of his offices, & specially _in Partitionibus_, he is comparable _in hoc humili & disciplinabili genere_, euen with the best that euer 286 _The second booke teachyng_ wrote in _Greke_. But of _Cicero_ more fullie in fitter place. And thus, the trew difference of stiles, in euerie Author, and euerie kinde of learnyng may easelie be knowne by this diuision. {_Poeticum._ {_Historicum._ _in Genus_ {_Philosophicum._ {_Oratorium._ Which I thought in this place to touch onelie, not to prosecute at large, bicause, God willyng, in the _Latin_ tong, I will fullie handle it, in my booke _de Imitatione_. Now, to touch more particularlie, which of those Authors, that be now most commonlie in mens handes, will sone affourd you some peece of Eloquence, and what maner a peece of eloquence, and what is to be liked and folowed, and what to be misliked and eschewed in them: and how some agayne will furnish you fully withall, rightly, and wisely considered, som- what I will write as I haue heard Syr _Ihon Cheke_ many tymes say. The Latin tong, concerning any part of purenesse of it, from the spring, to the decay of the same, did not endure moch longer, than is the life of a well aged man, scarse one hundred yeares from the tyme of the last _Scipio Africanus_ and _Lælius_, to the Empire of _Augustus_. And it is notable, that _Velleius Pater- culus_ writeth of _Tullie_, how that the perfection of eloquence did so remayne onelie in him and in his time, as before him, were few, which might moch delight a man, or after him any, worthy admiration, but soch as _Tullie_ might haue seene, and such as might haue seene _Tullie_. And good cause why: for no perfec- tion is durable. Encrease hath a time, & decay likewise, but all perfit ripenesse remaineth but a moment: as is plainly seen in fruits, plummes and cherries: but more sensibly in flowers, as Roses & such like, and yet as trewlie in all greater matters. For what naturallie, can go no hier, must naturallie yeld & stoup againe. Of this short tyme of any purenesse of the Latin tong, for the first fortie yeare of it, and all the tyme before, we haue no peece of learning left, saue _Plautus_ and _Terence_, with a litle rude vnperfit pamflet of the elder _Cato_. And as for _Plautus_, except the scholemaster be able to make wise and ware choice, _the ready way to the Latin tong._ 287 first in proprietie of wordes, than in framing of Phrases and sentences, and chieflie in choice of honestie of matter, your scholer were better to play, then learne all that is in him. But surelie, if iudgement for the tong, and direction for the maners, be wisely ioyned with the diligent reading of _Plautus_, than trewlie _Plautus_, for that purenesse of the Latin tong in Rome, whan Rome did most florish in wel doing, and so thereby, in well speaking also, is soch a plentifull storehouse, for common eloquence, in meane matters, and all priuate mens affaires, as the Latin tong, for that respect, hath not the like agayne. Whan I remember the worthy tyme of Rome, wherein _Plautus_ did liue, I must nedes honor the talke of that tyme, which we see _Plautus_ doth vse. _Terence_ is also a storehouse of the same tong, for an other tyme, following soone after, & although he be not so full & plentiful as _Plautus_ is, for multitude of matters, & diuersitie of wordes, yet his wordes, be chosen so purelie, placed so orderly, and all his stuffe so neetlie packed vp, and wittely compassed in euerie place, as, by all wise mens iudgement, he is counted the cunninger workeman, and to haue his shop, for the rowme that is in it, more finely appointed, and trimlier ordered, than _Plautus_ is. Three thinges chiefly, both in _Plautus_ and _Terence_, are to be specially considered. The matter, the vtterance, the words, the meter. The matter in both, is altogether within the compasse of the meanest mens maners, and doth not stretch to any thing of any great weight at all, but standeth chiefly in vtteryng the thoughtes and conditions of hard fathers, foolish mothers, vnthrifty yong men, craftie seruantes, sotle bawdes, and wilie harlots, and so, is moch spent, in finding out fine fetches, and packing vp pelting matters, soch as in London commonlie cum to the hearing of the Masters of Bridewell. Here is base stuffe for that scholer, that should becum hereafter, either a good minister in Religion, or a Ciuill Ientleman in seruice of his Prince and contrie: except the preacher do know soch matters to confute them, whan ignorance surelie in all soch thinges were better for a Ciuill Ientleman, than knowledge. And thus, for matter, both _Plautus_ and _Terence_, be like meane painters, that worke by halfes, and be cunning onelie, in making the worst part of the picture, as if one were skilfull in painting 288 _The second booke teachyng_ the bodie of a naked person, from the nauell downward, but nothing else. For word and speach, _Plautus_ is more plentifull, and _Terence_ more pure and proper: And for one respect, _Terence_ is to be embraced aboue all that euer wrote in hys kinde of argument: Bicause it is well known, by good recorde of learning, and that by _Ciceroes_ owne witnes that some Comedies bearyng _Terence_ name, were written by worthy _Scipio_, and wise _Lælius_, and namely _Heauton_: and _Adelphi_. And therefore as oft as I reade those Comedies, so oft doth sound in myne eare, the pure fine talke of Rome, which was vsed by the floure of the worthiest nobilitie that euer Rome bred. Let the wisest man, and best learned that liueth, read aduisedlie ouer, the first scene of _Heauton_, and the first scene of _Adelphi_, and let him consideratlie iudge, whether it is the talke of a seruile stranger borne, or rather euen that milde eloquent wise speach, which _Cicero_ in _Brutus_ doth so liuely expresse in _Lælius_. And yet neuerthelesse, in all this good proprietie of wordes, and purenesse of phrases which be in _Terence_, ye must not follow him alwayes in placing of them, bicause for the meter sake, some wordes in him, somtyme, be driuen awrie, which require a straighter placing in plaine prose, if ye will forme, as I would ye should do, your speach and writing, to that excellent perfitnesse, which was onely in _Tullie_, or onelie in _Tullies_ tyme. The meter and verse of _Plautus_ and _Terence_ be verie meane, _Meter in_ // and not to be followed: which is not their reproch, _Plautus &_ // but the fault of the tyme, wherein they wrote, whan _Terence._ // no kinde of Poetrie, in the Latin tong, was brought to perfection, as doth well appeare in the fragmentes of _Ennius, Cæcilius_, and others, and euidentlie in _Plautus_ & _Terence_, if thies in Latin be compared with right skil, with _Homer_, _Euripides, Aristophanes_, and other in Greeke of like sort. _Cicero_ him selfe doth complaine of this vnperfitnes, but more plainly _Quintilian_, saying, _in Comoedia maximè claudicamus, et vix leuem consequimur vmbram_: and most earnestly of all _Horace in Arte Poetica_, which he doth namely _propter carmen Iambicum_, and referreth all good studentes herein to the Imitation of the Greeke tong, saying. _Exemplaria Græca nocturna versate manu, versate diurna._ _the ready way to the Latin tong._ 289 This matter maketh me gladly remember, my sweete tyme spent at Cambrige, and the pleasant talke which I had oft with _M. Cheke_, and _M. Watson_, of this fault, not onely in the olde Latin Poets, but also in our new English Rymers at this day. They wished as _Virgil_ and _Horace_ were not wedded to follow the faultes of former fathers (a shrewd mariage in greater matters) but by right _Imitation_ of the perfit Grecians, had brought Poetrie to perfitnesse also in the Latin tong, that we Englishmen likewise would acknowledge and vnderstand right- fully our rude beggerly ryming, brought first into Italie by _Gothes_ and _Hunnes_, whan all good verses and all good learning to, were destroyd by them: and after caryed into France and Germanie: and at last, receyued into England by men of excellent wit in deede, but of small learning, and lesse iudge- ment in that behalfe. But now, when men know the difference, and haue the examples, both of the best, and of the worst, surelie, to follow rather the _Gothes_ in Ryming, than the Greekes in trew versifiyng, were euen to eate ackornes with swyne, when we may freely eate wheate bread emonges men. In deede, _Chauser, Th. Norton_, of Bristow, my L. of Surrey, _M. Wiat, Th. Phaer_, and other Ientlemen, in translating _Ouide, Palingenius_, and _Seneca_, haue gonne as farre to their great praise, as the copie they followed could cary them, but, if soch good wittes, and forward diligence, had bene directed to follow the best examples, and not haue bene caryed by tyme and custome, to content themselues with that barbarous and rude Ryming, emonges their other worthy praises, which they haue iustly deserued, this had not bene the least, to be counted emonges men of learning and skill, more like vnto the Grecians, than vnto the Gothians, in handling of their verse. In deed, our English tong, hauing in vse chiefly, wordes of one syllable which commonly be long, doth not well receiue the nature of _Carmen Heroicum_, bicause _dactylus_, the aptest foote for that verse, conteining one long & two short, is seldom there- fore found in English: and doth also rather stumble than stand vpon _Monosyllabis. Quintilian_ in hys learned Chapiter // hand.gif _de Compositione_, geueth this lesson _de Monosyllabis_, before me: and in the same place doth iustlie inuey against all Ryming, that if there be any, who be angrie with me, for 290 _The second booke teachyng_ misliking of Ryming, may be angry for company to, with _Quintilian_ also, for the same thing: And yet _Quintilian_ had not so iust cause to mislike of it than, as men haue at this day. And although _Carmen Exametrum_ doth rather trotte and hoble, than runne smothly in our English tong, yet I am sure, our English tong will receiue _carmen Iambicum_ as naturallie, as either _Greke_ or _Latin_. But for ignorance, men can not like, & for idlenes, men will not labor, to cum to any perfitenes at all. For, as the worthie Poetes in _Athens_ and _Rome_, were more carefull to satisfie the iudgement of one learned, than rashe in pleasing the humor of a rude multitude, euen so if men in England now, had the like reuerend regard to learning skill and iudgement, and durst not presume to write, except they came with the like learnyng, and also did vse like diligence, in searchyng out, not onelie iust measure in euerie meter, as euerie ignorant person may easely do, but also trew quantitie in euery foote and sillable, as onelie the learned shalbe able to do, and as the _Grekes_ and _Romanes_ were wont to do, surelie than rash ignorant heads, which now can easely recken vp fourten sillables, and easelie stumble on euery Ryme, either durst not, for lacke of such learnyng: or els would not, in auoyding such labor, be hand.gif // so busie, as euerie where they be: and shoppes in London should not be so full of lewd and rude rymes, as commonlie they are. But now, the ripest of tong, be readiest to write: And many dayly in setting out bookes and balettes make great shew of blossomes and buddes, in whom is neither, roote of learning, nor frute of wisedome at all. Some that make _Chaucer_ in English and _Petrarch_ in _Italian_, their Gods in verses, and yet be not able to make trew difference, what is a fault, and what is a iust prayse, in those two worthie wittes, will moch mislike this my writyng. But such men be euen like followers of _Chaucer_ and _Petrarke_, as one here in England did folow Syr _Tho. More_: who, being most vnlike vnto him, in wit and learnyng, neuertheles in wearing his gowne awrye vpon the one shoulder, as Syr _Tho. More_ was wont to do, would nedes be counted lyke vnto him. This mislikyng of Ryming, beginneth not now of any newfangle singularitie, but hath bene long misliked of many, and that of men, of greatest learnyng, and deepest iudgement. And soch, that defend it, do so, either for lacke of knowledge _the ready way to the Latin tong._ 291 what is best, or els of verie enuie, that any should performe that in learnyng, whereunto they, as I sayd before, either for ignorance, can not, or for idlenes will not, labor to attaine vnto. And you that prayse this Ryming, bicause ye neither haue reason, why to like it, nor can shew learning to defend it, yet I will helpe you, with the authoritie of the oldest and learnedst tyme. In _Grece_, whan Poetrie was euen at the hiest pitch of per- fitnes, one _Simmias Rhodius_ of a certaine singularitie wrote a booke in ryming _Greke_ verses, naming it oon, conteyning the fable, how _Iupiter_ in likenes of a swan, gat that egge vpon _Leda_, whereof came _Castor, Pollux_ and faire _Elena_. This booke was so liked, that it had few to read it, but none to folow it: But was presentlie contemned: and sone after, both Author and booke, so forgotten by men, and consumed by tyme, as scarse the name of either is kept in memorie of learnyng: And the like folie was neuer folowed of any, many hondred yeares after vntill y^e _Hunnes_ and _Gothians_, and other barbarous nations, of ignorance and rude singularitie, did reuiue the same folie agayne. The noble Lord _Th._ Earle of Surrey, first of all English men, in translating the fourth booke of _Virgill_: // The Earle of and _Gonsaluo Periz_ that excellent learned man, // Surrey. and Secretarie to kyng _Philip_ of _Spaine_, in // _Gonsaluo_ translating the _Vlisses of Homer_ out of _Greke_ into // _Periz._ _Spanish_, haue both, by good iudgement, auoyded the fault of Ryming, yet neither of them hath fullie hite perfite and trew versifiyng. In deede, they obserue iust number, and euen feete: but here is the fault, that their feete: be feete without ioyntes, that is to say, not distinct by trew quantitie of sillables: And so, soch feete, be but numme feete: and be, euen as vnfitte for a verse to turne and runne roundly withall, as feete of brasse or wood be vnweeldie to go well withall. And as a foote of wood, is a plaine shew of a manifest maime, euen so feete, in our English versifiing, without quantitie and ioyntes, be sure signes, that the verse is either, borne deformed, vnnaturall and lame, and so verie vnseemlie to looke vpon, except to men that be gogle eyed them selues. The spying of this fault now is not the curiositie of English eyes, but euen the good iudgement also of the best // _Senese_ that write in these dayes in _Italie_: and namelie of // _Felice_ that worthie _Senese Felice Figliucci_, who, writyng // _Figliucci._ 292 _The second booke teachyng_ vpon _Aristotles Ethickes_ so excellentlie in _Italian_, as neuer did yet any one in myne opinion either in _Greke_ or _Latin_, amongest other thynges doth most earnestlie inuey agaynst the rude ryming of verses in that tong: And whan soeuer he expresseth _Aristotles_ preceptes, with any example, out of _Homer_ or _Euripides_, he translateth them, not after the Rymes of _Petrarke_, but into soch kinde of perfite verse, with like feete and quantitie of sillables, as he found them before in the _Greke_ tonge: ex- hortyng earnestlie all the _Italian_ nation, to leaue of their rude barbariousnesse in ryming, and folow diligently the excellent _Greke_ and _Latin_ examples, in trew versifiyng. And you, that be able to vnderstand no more, then ye finde in the _Italian_ tong: and neuer went farder than the schole of _Petrarke_ and _Ariostus_ abroad, or els of _Chaucer_ at home though you haue pleasure to wander blindlie still in your foule wrong way, enuie not others, that seeke, as wise men haue done before them, the fairest and rightest way: or els, beside the iust reproch of malice, wisemen shall trewlie iudge, that you do so, as I haue sayd and say yet agayne vnto you, bicause, either, for idlenes ye will not, or for ignorance ye can not, cum by no better your selfe. And therfore euen as _Virgill_ and _Horace_ deserue most worthie prayse, that they spying the vnperfitnes in _Ennius_ and _Plautus_, by trew Imitation of _Homer_ and _Euripides_, brought Poetrie to the same perfitnes in _Latin_, as it was in _Greke_, euen so those, that by the same way would benefite their tong and contrey, deserue rather thankes than disprayse in that behalfe. And I rejoyce, that euen poore England preuented _Italie_, first in spying out, than in seekyng to amend this fault in learnyng. And here, for my pleasure I purpose a litle, by the way, to play and sporte with my Master _Tully_: from whom commonlie I am neuer wont to dissent. He him selfe, for this point of learnyng, in his verses doth halt a litle by his leaue. He could not denie it, if he were aliue, nor those defend hym now that Tullies // loue him best. This fault I lay to his charge: saying a- // bicause once it pleased him, though somwhat gainst Eng- // merelie, yet oueruncurteslie, to rayle vpon poore land. // England, obiecting both, extreme beggerie, and _the ready way to the Latin tong._ 293 mere barbariousnes vnto it, writyng thus vnto his frend _Atticus_: There is not one scruple of siluer in that whole // Ad Att. Isle, or any one that knoweth either learnyng or // Lib. iv. Ep. letter. // 16. But now master _Cicero_, blessed be God, and his sonne Iesu Christ, whom you neuer knew, except it were as it pleased him to lighten you by some shadow, as couertlie in one place ye confesse saying: _Veritatis tantum vmbram consectamur_, // Offic. as your Master _Plato_ did before you: blessed be God, I say, that sixten hundred yeare after you were dead and gone, it may trewly be sayd, that for siluer, there is more cumlie plate, in one Citie of England, than is in foure of the proudest Cities in all _Italie_, and take _Rome_ for one of them. And for learnyng, beside the knowledge of all learned tongs and liberall sciences, euen your owne bookes _Cicero_, be as well read, and your excellent eloquence is as well liked and loued, and as trewlie folowed in England at this day, as it is now, or euer was, sence your owne tyme, in any place of _Italie_, either at _Arpinum_, where ye were borne, or els at _Rome_ where ye were brought vp. And a litle to brag with you _Cicero_, where you your selfe, by your leaue, halted in some point of learnyng in your owne tong, many in England at this day go streight vp, both in trewe skill, and right doing therein. This I write, not to reprehend _Tullie_, whom, aboue all other, I like and loue best, but to excuse _Terence_, because in his tyme, and a good while after, Poetrie was neuer perfited in _Latin_ vntill by trew _Imitation_ of the Grecians, it was at length brought to perfection: And also thereby to exhorte the goodlie wittes of England, which apte by nature, & willing by desire, geue them selues to Poetrie, that they, rightly vnderstanding the barbarous bringing in of Rymes, would labor, as _Virgil_ and _Horace_ did in Latin, to make perfit also this point of learning, in our English tong. And thus much for _Plautus_ and _Terence_, for matter, tong, and meter, what is to be followed, and what to be exchewed in them. After _Plautus_ and _Terence_, no writing remayneth vntill _Tullies_ tyme, except a fewe short fragmentes of _L. Crassus_ excellent wit, here and there recited of _Cicero_ for example sake, whereby the louers of learnyng may the more lament the losse of soch a worthie witte. 294 _The second booke teachyng_ And although the Latin tong did faire blome and blossome in _L. Crassus_, and _M. Antonius_, yet in _Tullies_ tyme onely, and in Tullie himselfe chieflie, was the Latin tong fullie ripe, and growne to the hiest pitch of all perfection. And yet in the same tyme, it began to fade and stoupe, as _Tullie_ him selfe, in _Brutus de Claris Oratoribus_, with weeping wordes doth witnesse. And bicause, emongs them of that tyme, there was some difference, good reason is, that of them of that tyme, should be made right choice also. And yet let the best _Ciceronian_ in Italie read _Tullies_ familiar epistles aduisedly ouer, and I beleue he shall finde small difference, for the Latin tong, either in propriety of wordes or framing of the stile, betwixt _Tullie_, and those that write vnto him. As _ser. Sulpitius, A. Cecinna, M. Cælius, M. et D. Bruti, A. Pollio, L. Plancus_, and diuerse Epi. Planci // other: read the epistles of _L. Plancus_ in _x. Lib._ x. lib. Epist. // and for an assay, that Epistle namely to the _Coss._ 8. // and whole _Senate_, the eight Epistle in number, and what could be, eyther more eloquentlie, or more wiselie written, yea by _Tullie_ himselfe, a man may iustly doubt. Thies men and _Tullie_, liued all in one tyme, were like in authoritie, not vnlike in learning and studie, which might be iust causes of this their equalitie in writing: And yet surely, they neyther were in deed, nor yet were counted in mens opinions, equall with _Tullie_ in that facultie. And how is the difference hid in his Epistles? verelie, as the cunning of an expert Sea man, in a faire calme fresh Ryuer, doth litle differ from the doing of a meaner workman therein, euen so, in the short cut of a priuate letter, where, matter is common, wordes easie, and order not moch diuerse, small shew of difference can appeare. But where _Tullie_ doth set vp his saile of eloquence, in some broad deep Argument, caried with full tyde and winde, of his witte and learnyng, all other may rather stand and looke after him, than hope to ouertake him, what course so euer he hold, either in faire or foule. Foure men onely whan the Latin tong was full ripe, be left vnto vs, who in that tyme did florish, and did leaue to posteritie, the fruite of their witte and learning: _Varro, Salust, Cæsar_, and _Cicero_. Whan I say, these foure onely, I am not ignorant, that euen in the same tyme, most excellent Poetes, deseruing well of the Latin tong, as _Lucretius_, _the ready way to the Latin tong._ 295 _Cattullus, Virgill_ and _Horace_, did write: But, bicause, in this litle booke, I purpose to teach a yong scholer, to go, not to daunce: to speake, not to sing, whan Poetes in deed, namelie _Epici_ and _Lyrici_, as these be, are fine dauncers, and trime singers, but _Oratores_ and _Historici_ be those cumlie goers, and faire and wise speakers, of whom I wishe my scholer to wayte vpon first, and after in good order, & dew tyme, to be brought forth, to the singing and dauncing schole: And for this consi- deration, do I name these foure, to be the onelie writers of that tyme. ¶ _Varro._ _Varro_, in his bookes _de lingua Latina, et Analogia_ as these be left mangled and patched vnto vs, doth not enter // _Varro._ there in to any great depth of eloquence, but as one caried in a small low vessell him selfe verie nie the common shore, not much vnlike the fisher men of Rye, and Hering men of Yarmouth. Who deserue by common mens opinion, small commendacion, for any cunning saling at all, yet neuertheles in those bookes of _Varro_ good and necessarie stuffe, for that meane kinde of Argument, be verie well and learnedlie gathered togither. His bookes of Husbandrie, are moch to be regarded, and diligentlie to be read, not onelie for the proprietie, // De Rep. but also for the plentie of good wordes, in all // Rustica. contrey and husbandmens affaires: which can not be had, by so good authoritie, out of any other Author, either of so good a tyme, or of so great learnyng, as out of _Varro_. And yet bicause, he was fourescore yeare old, whan he wrote those bookes, the forme of his style there compared with _Tullies_ writyng, is but euen the talke of a spent old man: whose wordes commonlie fall out of his mouth, though verie wiselie, yet hardly and coldie, and more heauelie also, than some eares can well beare, except onelie for age, and authorities sake. And perchance, in a rude contrey argument, of purpose and iudge- ment, he rather vsed, the speach of the contrey, than talke of the Citie. And so, for matter sake, his wordes sometyme, be somewhat rude: and by the imitation of the elder _Cato_, old and out of vse: 296 _The second booke teachyng_ And beyng depe stept in age, by negligence some wordes do so scape & fall from him in those bookes, as be not worth the Lib. 3. // taking vp, by him, that is carefull to speake or Cap. 1. // write trew Latin, as that sentence in him, _Romani, in pace à rusticis alebantur, et in bello ab his tuebantur_. A good student must be therfore carefull and diligent, to read with iudgement ouer euen those Authors, which did write in the most perfite tyme: and let him not be affrayd to trie them, both in proprietie of wordes, and forme of style, by the touch stone of _Cæsar_ and _Cicero_, whose puritie was neuer soiled, no not by the sentence of those, that loued them worst. All louers of learnyng may sore lament the losse of those The loue // bookes of _Varro_, which he wrote in his yong and of Var- // lustie yeares, with good leysure, and great learnyng roes // of all partes of Philosophie: of the goodliest argu- bookes. // mentes, perteyning both to the common wealth, and priuate life of man, as, _de Ratione studij, et educandis liberis_, which booke, is oft recited, and moch praysed, in the fragmentes of _Nonius_, euen for authoritie sake. He wrote most diligentlie and largelie, also the whole historie of the state of _Rome_: the mysteries of their whole Religion: their lawes, customes, and gouernement in peace: their maners, and whole discipline in warre: And this is not my gessing, as one in deed that neuer saw those bookes, but euen, the verie iudgement, & playne testimonie of _Tullie_ him selfe, who knew & read those bookes, in these wordes: _Tu ætatem Patriæ: Tu descriptiones temporum:_ In Acad. // _Tu sacrorum, tu sacerdotum Iura: Tu domesticam, Quest. // _tu bellicam disciplinam: Tu sedem Regionum, locorum,_ _tu omnium diuinarum humanarumque rerum nomina, genera, officia, causas aperuisti. &c._ But this great losse of _Varro_, is a litle recompensed by the happy comming of _Dionysius Halicarnassæus_ to _Rome_ in _Augustus_ dayes: who getting the possession of _Varros_ librarie, out of that treasure house of learning, did leaue vnto vs some frute of _Varros_ witte and diligence, I meane, his goodlie bookes _de Antiquitatibus Romanorum. Varro_ was so estemed for his excellent learnyng, as _Tullie_ him selfe had a reuerence to his Cic. ad // iudgement in all doutes of learnyng. And Att. // _Antonius Triumuir_, his enemie, and of a contrarie faction, who had power to kill and bannish whom _the ready way to the Latin tong._ 297 he listed, whan _Varros_ name amongest others was brought in a schedule vnto him, to be noted to death, he tooke his penne and wrote his warrant of sauegard with these most goodlie wordes, _Viuat Varro vir doctissimus_. In later tyme, no man knew better, nor liked and loued more _Varros_ learnyng, than did _S. Augustine_, as they do well vnderstand, that haue diligentlie read ouer his learned bookes _de Ciuitate Dei_: Where he hath this most notable sentence: Whan I see, how much _Varro_ wrote, I meruell much, that euer he had any leasure to read: and whan I perceiue how many thinges he read, I meruell more, that euer he had any leasure to write. &c. And surelie, if _Varros_ bookes had remained to posteritie, as by Gods prouidence, the most part of _Tullies_ did, than trewlie the _Latin_ tong might haue made good comparison with the _Greke_. _Saluste._ _Salust_, is a wise and worthy writer: but he requireth a learned Reader, and a right considerer of him. // _Salust._ My dearest frend, and best master that euer I had // Syr Iohn or heard in learning, Syr _I. Cheke_, soch a man, as // Chekes if I should liue to see England breed the like // iudgement againe, I feare, I should liue ouer long, did once // and coun- giue me a lesson for _Salust_, which, as I shall neuer // sell for rea- forget my selfe, so is it worthy to be remembred // dyng of of all those, that would cum to perfite iudgement // _Saluste._ of the Latin tong. He said, that _Salust_ was not verie fitte for yong men, to learne out of him, the puritie of the Latin tong: because, he was not the purest in proprietie of wordes, nor choisest in aptnes of phrases, nor the best in framing of sentences: and therefore is his writing, sayd he neyther plaine for the matter, nor sensible for mens vnderstanding. And what is the cause thereof, Syr, quoth I. Verilie said he, bicause in _Salust_ writing, is more Arte than nature, and more labor than Arte: and in his labor also, to moch toyle, as it were, with an vncontented care to write better than he could, a fault common to very many men. And therefore he doth not expresse the matter liuely and naturally with common speach as ye see _Xenophon_ doth in Greeke, but it is caried and driuen forth 298 _The second booke teachyng_ artificiallie, after to learned a sorte, as _Thucydides_ doth in his orations. And how cummeth it to passe, sayd I, that _Cæsar_ and _Ciceroes_ talke, is so naturall & plaine, and _Salust_ writing so artificiall and darke, whan all they three liued in one tyme? I will freelie tell you my fansie herein, said he: surely, _Cæsar_ and _Cicero_, beside a singular prerogatiue of naturall eloquence geuen vnto them by God, both two, by vse of life, were daylie orators emonges the common people, and greatest councellers in the Senate house: and therefore gaue themselues to vse soch speach as the meanest should well vnderstand, and the wisest best allow: folowing carefullie that good councell of _Aristotle_, _loquendum vt multi, sapiendum vt pauci_. _Salust_ was no soch man, neyther for will to goodnes, nor skill by learning: but ill geuen by nature, and made worse by bringing vp, spent the most part of his yougth very misorderly in ryot and lechery. In the company of soch, who, neuer geuing theyr mynde to honest doyng, could neuer inure their tong to wise speaking. But at last cummyng to better yeares, and bying witte at the dearest hand, that is, by long experience of the hurt and shame that commeth of mischeif, moued, by the councell of them that were wise, and caried by the example of soch as were good, first fell to honestie of life, and after to the loue of studie and learning: and so became so new a man, that _Cæsar_ being dictator, made him Pretor in _Numidia_ where he absent from his contrie, and not inured with the common talke of Rome, but shut vp in his studie, and bent wholy to reading, did write the storie of the Romanes. And for the better accomplishing of the same, he red _Cato_ and _Piso_ in Latin for gathering of matter and troth: and _Thucydides_ in Greeke for the order of his storie, and furnishing of his style. _Cato_ (as his tyme required) had more troth for the matter, than eloquence for the style. And so _Salust_, by gathering troth out of _Cato_, smelleth moch of the roughnes of his style: euen as a man that eateth garlike for helth, shall cary away with him the sauor of it also, whether he will or not. And yet the vse of old wordes is not the greatest cause of _Salustes_ roughnes and darknesse: There be in _Salust_ Lib. 8. // some old wordes in deed as _patrare bellum, ductare_ Cap. 3. // _exercitum_, well noted by _Quintilian_, and verie De Orna- // much misliked of him: and _supplicium_ for _suppli-_ tu. // _catio_, a word smellyng of an older store than the _the ready way to the Latin tong._ 299 other two so misliked by _Quint_: And yet is that word also in _Varro_, speaking of Oxen thus, _boues ad victimas faciunt, atque ad Deorum supplicia_: and a few old wordes mo. Read _Saluste_ and _Tullie_ aduisedly together: and in wordes ye shall finde small difference: yea _Salust_ is more geuen to new wordes, than to olde, though som olde writers say the contrarie: as _Claritudo_ for _Gloria_: _exactè_ for _perfectè_: _Facundia_ for _eloquentia_. Thies two last wordes _exactè_ and _facundia_ now in euery mans mouth, be neuer (as I do remember) vsed of _Tullie_, and therefore I thinke they be not good: For surely _Tullie_ speaking euery where so moch of the matter of eloquence, would not so precisely haue absteyned from the word _Facundia_, if it had bene good: that is proper for the tong, & common for mens vse. I could be long, in reciting many soch like, both olde & new wordes in _Salust_: but in very dede neyther oldnes nor newnesse of wordes maketh the greatest difference // The cause why betwixt _Salust_ and _Tullie_, but first strange phrases // Salust is not made of good Latin wordes, but framed after the // like Tully. Greeke tonge, which be neyther choisly borowed of them, nor properly vsed by him: than, a hard composition and crooked framing of his wordes and sentences, as a man would say, English talke placed and framed outlandish like. As for example first in phrases, _nimius et animus_ be two vsed wordes, yet _homo nimius animi_, is an vnused phrase. _Vulgus, et amat, et fieri_, be as common and well known wordes, as may be in the Latin tong, yet _id quod vulgò amat fieri_, for _solet fieri_, is but a strange and grekish kind of writing. _Ingens et vires_ be proper wordes, yet _vir ingens virium_ is an vnproper kinde of speaking and so be likewise, {_æger consilij._ {_promptissimus belli._ {_territus animi._ and many soch like phrases in _Salust_, borowed as I sayd not choisly out of Greeke, and vsed therefore vnproperlie in Latin. Againe, in whole sentences, where the matter is good, the wordes proper and plaine, yet the sense is hard and darke, and namely in his prefaces and orations, wherein he vsed most labor, which fault is likewise in _Thucydides_ in Greeke, of whom _Salust_ hath taken the greatest part of his darkenesse. For 300 _The second booke teachyng_ _Thucydides_ likewise wrote his storie, not at home in Grece, but abrode in Italie, and therefore smelleth of a certaine outlandish kinde of talke, strange to them of _Athens_, and diuerse from their writing, that liued in Athens and Grece, and wrote the same tyme that _Thucydides_ did, as _Lysias, Xenophon, Plato_, and _Isocrates_, the purest and playnest writers, that euer wrote in any tong, and best examples for any man to follow whether he write, Latin, Italian, French, or English. _Thucydides_ also semeth in his writing, not so much benefited by nature, as holpen by Arte, and caried forth by desire, studie, labor, toyle, and ouer great curiositie: who spent xxvii. yeares in writing his eight bookes of his history. _Salust_ likewise wrote out of his Dionys. // contrie, and followed the faultes of _Thuc._ to Halycar. // moch: and boroweth of him som kinde of writing, ad Q. / which the Latin tong can not well beare, as _Casus_ Tub. de // _nominatiuus_ in diuerse places _absolutè positus_, as in Hist. Thuc. // that place of _Iugurth_, speaking _de leptitanis, itaque ab imperatore facilè quæ petebant adepti, missæ sunt eò cohortes ligurum quatuor_. This thing in participles, vsed so oft in _Thucyd._ and other Greeke authors to, may better be borne with all, but _Salust_ vseth the same more strangelie and boldlie, as in thies wordes, _Multis sibi quisque imperium petentibus_. I beleue, the best Grammarien in England can scarse giue a good reule, why _quisque_ the nominatiue case, without any verbe, is so thrust vp amongest so many oblique cases. Some man perchance will smile, and laugh to scorne this my writyng, and call it idle curiositie, thus to busie my selfe in pickling about these small pointes of Grammer, not fitte for my age, place and calling, to trifle in: I trust that man, be he neuer so great in authoritie, neuer so wise and learned, either, by other mens iudgement, or his owne opinion, will yet thinke, that he is not greater in England, than _Tullie_ was at _Rome_, not yet wiser, nor better learned than _Tullie_ was him selfe, who, at the pitch of three score yeares, in the middes of the broyle betwixt _Cæsar_ and _Pompeie_, whan he knew not, whether to send wife & children, which way to go, where to hide him selfe, yet, in an earnest letter, amongest his earnest Ad Att. // councelles for those heuie tymes concerning both Lib. 7. Epi- // the common state of his contrey, and his owne stola. 3. // priuate great affaires he was neither vnmyndfull nor ashamed to reason at large, and learne gladlie of _Atticus_, _the ready way to the Latin tong._ 301 a lesse point of Grammer than these be, noted of me in _Salust_, as, whether he should write, _ad Piræea, in Piræea_, or _in Piræeum_, or _Piræeum sine præpositione:_ And in those heuie tymes, he was so carefull to know this small point of Grammer, that he addeth these wordes _Si hoc mihi zetema persolueris, magna me molestia liberaris_. If _Tullie_, at that age, in that authoritie, in that care for his contrey, in that ieoperdie for him selfe, and extreme necessitie of hys dearest frendes, beyng also the Prince of Eloquence hym selfe, was not ashamed to descend to these low pointes of Grammer, in his owne naturall tong, what should scholers do, yea what should any man do, if he do thinke well doyng, better than ill doyng: And had rather be, perfite than meane, sure than doutefull, to be what he should be, in deed, not seeme what he is not, in opinion. He that maketh perfitnes in the _Latin_ tong his marke, must cume to it by choice & certaine knowledge, not stumble vpon it by chance and doubtfull ignorance: And the right steppes to reach vnto it, be these, linked thus orderlie together, aptnes of nature, loue of learnyng, diligence in right order, constancie with pleasant moderation, and alwayes to learne of them that be best, and so shall you iudge as they that be wisest. And these be those reules, which worthie Master _Cheke_ dyd impart vnto me con- cernyng _Salust_, and the right iudgement of the _Latin_ tong. ¶ _Cæsar._ _Cæsar_ for that litle of him, that is left vnto vs, is like the halfe face of a _Venus_, the other part of the head beyng hidden, the bodie and the rest of the members vnbegon, yet so excellentlie done by _Apelles_, as all men may stand still to mase and muse vpon it, and no man step forth with any hope to performe the like. His seuen bookes _de bello Gallico_, and three _de bello Ciuili_, be written, so wiselie for the matter, so eloquentlie for the tong, that neither his greatest enemies could euer finde the least note of parcialitie in him (a meruelous wisdome of a man, namely writyng of his owne doynges) nor yet the best iudegers of the _Latin_ tong, nor the most enuious lookers vpon other mens writynges, can say any other, but all things be most perfitelie done by him. 302 _The ready way to the Latin tong._ _Brutus, Caluus_, and _Calidius_, who found fault with _Tullies_ fulnes in woordes and matter, and that rightlie, for _Tullie_ did both, confesse it, and mend it, yet in _Cæsar_, they neither did, nor could finde the like, or any other fault. And therfore thus iustlie I may conclude of _Cæsar_, that where, in all other, the best that euer wrote, in any tyme, or in any tong, in _Greke_ or _Latin_, I except neither _Plato, Demosthenes_, nor _Tullie_, some fault is iustlie noted, in _Cæsar_ onelie, could neuer yet fault be found. Yet neuertheles, for all this perfite excellencie in him, yet it is but in one member of eloquence, and that but of one side neither, whan we must looke for that example to folow, which hath a perfite head, a whole bodie, forward and backward, armes and legges and all. _FINIS._ End of the Project Gutenberg EBook of The Schoolmaster, by Roger Ascham *** END OF THIS PROJECT GUTENBERG EBOOK THE SCHOOLMASTER *** ***** This file should be named 1844-8.txt or 1844-8.zip ***** This and all associated files of various formats will be found in: http://www.gutenberg.org/1/8/4/1844/ Produced by Judy Boss Updated editions will replace the previous one--the old editions will be renamed. Creating the works from public domain print editions means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for the eBooks, unless you receive specific permission. If you do not charge anything for copies of this eBook, complying with the rules is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. They may be modified and printed and given away--you may do practically ANYTHING with public domain eBooks. Redistribution is subject to the trademark license, especially commercial redistribution. *** START: FULL LICENSE *** THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg-tm mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase "Project Gutenberg"), you agree to comply with all the terms of the Full Project Gutenberg-tm License (available with this file or online at http://gutenberg.net/license). Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works 1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. "Project Gutenberg" is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is in the public domain in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country outside the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase "Project Gutenberg" appears, or with which the phrase "Project Gutenberg" is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net 1.E.2. If an individual Project Gutenberg-tm electronic work is derived from the public domain (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase "Project Gutenberg" associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than "Plain Vanilla ASCII" or other format used in the official version posted on the official Project Gutenberg-tm web site (www.gutenberg.net), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original "Plain Vanilla ASCII" or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that - You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, "Information about donations to the Project Gutenberg Literary Archive Foundation." - You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works. - You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. - You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right of Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg-tm Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg-tm's goals and ensuring that the Project Gutenberg-tm collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg-tm and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation web page at http://www.pglaf.org. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation's EIN or federal tax identification number is 64-6221541. Its 501(c)(3) letter is posted at http://pglaf.org/fundraising. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state's laws. The Foundation's principal office is located at 4557 Melan Dr. S. Fairbanks, AK, 99712., but its volunteers and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email business@pglaf.org. Email contact links and up to date contact information can be found at the Foundation's web site and official page at http://pglaf.org For additional contact information: Dr. Gregory B. Newby Chief Executive and Director gbnewby@pglaf.org Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg-tm depends upon and cannot survive without wide spread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit http://pglaf.org While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg Web pages for current donation methods and addresses. Donations are accepted in a number of other ways including including checks, online payments and credit card donations. To donate, please visit: http://pglaf.org/donate Section 5. General Information About Project Gutenberg-tm electronic works. Professor Michael S. Hart is the originator of the Project Gutenberg-tm concept of a library of electronic works that could be freely shared with anyone. For thirty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support. Project Gutenberg-tm eBooks are often created from several printed editions, all of which are confirmed as Public Domain in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our Web site which has the main PG search facility: http://www.gutenberg.net This Web site includes information about Project Gutenberg-tm, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.