The Project Gutenberg EBook of The Schoolmaster, by Roger Ascham

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Title: The Schoolmaster

Author: Roger Ascham

Posting Date: January 24, 2009 [EBook #1844]
Release Date: August, 1999

Language: English

Character set encoding: UTF-8

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   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 & lœta
                                    {    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 _Crœsus_ 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.
   <b>Homerus.</b>
   pollon d anthropon iden astea kai noon egno.
   <b>Horatius.</b>
   _Qui mores hominum multorum vidit & vrbes._
   <b>M. Watson.</b>
   _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 cœlo 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 cœtus & 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 Comœdia 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._











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