The Schoolmaster, 1570

by Roger Ascham
(based on the edition reproduced by Menston Scolar Press, 1967)

Or plain and perfect way of teaching children, to understand, write, and speak, the Latin tongue, but specially purposed for the private bringing up of youth in Gentlemen's and Noblemen's houses, and commodious also for all such, as have forgot the Latin tongue, and would, by themselves, without a schoolmaster, in short time, and with small pain, recover a sufficient ability, to understand, write, and speak Latin

To the honorable Sir William
Cecil Knight, Principal Secretary to
the Queen's most excellent Majesty.

Sundry and reasonable be the causes why learned men have used to offer and dedicate such works as they put abroad, to some such personage as they think fittest, either in respect of ability of defense, or skill for judgement, or private regard of kindness and duty. Every one of those considerations, Sir, move me of right to offer this my late husband Mr. Ascham's work unto you. For well remembering how much all good learning owes unto you for defense thereof, as the University of Cambridge, of which my said late husband was a member, have in choosing you their worthy Chancellor acknowledged, and how happily you have spent your time in such studies and carried the use thereof to the right end, to the good service of the Queen's Majesty and your country to all our benefits, thirdly how much my said husband was many ways bound unto you, and how gladly and comfortably he used in his life to recognize and report your goodness toward him, leaving with me then his poor widow and a great sort of orphans a good comfort in the hope of your good continuance, which I have truly found to me and mine, and therefore do duly and daily pray for you and yours: I could not find any man for whose name this book was more agreeable for hope of protection, more meet for submission to judgement, nor more due for respect of worthiness of your part and thankfulness of my husband's and mine. Good I trust it shall do, as I am put in great hope by many very well learned that can well judge thereof. Meet therefore I count it that such good as my husband was able to do and leave to the common well, it should be received under your name, and that the world should owe thanks thereof to you, to whom my husband the author of it was for good received of you, most dutifully bound. And so beseeching you, to take on you the defense of this book, to advance the good that may come of it by your allowance and furtherance to public use and benefit, and to accept the thankful recognition of me and my poor children, trusting of the continuance of your good memory of Mr. Ascham and his, and daily commending the prosperous estate of you and yours to God whom you serve and whose you are, I rest to trouble you.

Your humble Margaret Ascham.

A Preface to the Reader.

When the great plague was at London, the year 1563, the Queen's Majesty Queen Elizabeth lay at her Castle of Windsor: Where, upon the 10th day of December, it fortuned, that in Sir William Cecil's chamber, her Highness' Principal Secretary, there dined together these personages: Mr. Secretary himself, Sir William Peter, Sir J. Mason, D. Wotton, Sir Richard Sackville Treasurer of the Exchequer, Sir Walter Mildmaye Chancellor of the Exchequer, Mr. Haddon master of Requests, Mr. John Astely master of the Jewel house, Mr. Bernard Hampton, Mr. Nicasius, and J. Of which number, the most part were of her Majesty's most honourable privy Council, and the rest serving her in very good place. I was glad then, and do rejoice yet to remember, that my chance was so happy, to be there that day, in the company of so many wise and good men together, as hardly than could have been picked out again, out of all England beside.

Mr. Secretary has this accustomed manner, though his head be never so full of most weighty affairs of the Realm, yet, at dinner time he does seem to lay them always aside: and finds ever fit occasion to talk pleasantly of other matters, but most gladly of some matter of learning: wherein, he will courteously hear the mind of the meanest at his table.

"Not long after our sitting down, I had strange news brought me," said Mr. Secretary, "this morning, that diverse scholars of Eaton, are running away from the school, for fear of beating." Whereupon, Mr. Secretary took occasion to wish that some more discretion was in many schoolmasters, in using correction, than commonly there is, who many times punish rather the weakness of nature, than the fault of the scholar. Whereby, many scholars that might else prove well, be driven to hate learning before they know what learning means: and so are made willing to forsake their book, and be glad to be put to any other kind of living.

Mr. Peter, as one somewhat severe of nature, said plainly that the rod only was the sword that must keep the school in obedience and the scholar in good order. Mr. Wotton, a man mild of nature, with soft voice and few words, inclined to Mr. Secretary's judgement, and said, in my opinion, the schoolhouse should be indeed, as it is called by name, the house of play and pleasure, and not of fear and bondage: and as I do remember, so said Socrates in one place of Plato. And therefore, if a rod carries the fear of a sword, it is no marvel if those that be fearful of nature choose rather to forsake the play, than to stand always within the fear of a sword in a fond man's handling. Mr. Mason, after his manner, was very merry with both parties, pleasantly playing both with the shrewd touches of many courste boys, and with the small discretion of many lewd schoolmasters. Mr. Haddon was fully of Mr. Peter's opinion, and said that the best schoolmaster of our time was the greatest beater. Though, quoted I, it was his good fortune to send from his school unto the University one of the best scholars indeed of all our time, yet wise men do think,that that came so to pass rather by the great towardness of the scholar, than by the great beating of the master: and whether this is true or no, you yourself are best witness. I said somewhat farther in the matter, how and why young children were sooner allured by love, than driven by beating, to attain good learning: wherein I was the bolder to say my mind, because Mr. Secretary courteously provoked me thereunto: or else, in such a company, and namely in his presence, my want is to be more willing to use my ears than to occupy my tongue. Sir Walter Mildmaye, Mr. Astley, and the rest, said very little: only Sir Richard Sackville said nothing at all. After dinner I went up to read with the Queen's Majesty. We read then together in the Greek tongue, as I well remember that noble Oration of Demosthenes against Æschines, for his false dealing in his Ambassage to king Philip of Macedonia. Sir Richard Sackville came up soon after: and finding me in her Majesty's privy chamber, he took me by the hand and carrying me to a window, said, "Mr. Ascham, I would not for a good deal of money, have been this day absent from dinner. Where though I said nothing, yet I gave as good ear, and do consider as well the talk that passed as any one did there. Mr. Secretary said very wisely and most truly that many young wits be driven to hate learning before they know what learning is. I can be good witness to this myself: For a fond schoolmaster, before I was fully fourteen years old, drove me so with fear of beating from all love of learning, as now, when I know what difference it is to have learning, and to have little or none at all, I feel it my greatest grief and find it my greatest hurt that ever came to me, that it was my so ill chance to light upon so lewd a schoolmaster. But seeing it is but in vain to lament things past and also wisdom to look to things to come, surely, God willing, if God lend me life, I will make this my mishap, some occasion of good happening, to little Robert Sackville my son's son. For whose bringing up, I would gladly, if it so please you, use specially your good advice. I hear say you have a son much of his age: we will deal thus together. Point you out a schoolmaster, who by your order shall teach my son and yours, and for all the rest I will provide, yea though they three do cost me a couple of hundred pounds by year: and beside, you shall find me as fast a friend to you and yours, as perchance any you have." Which promise, the worthy Gentleman surely kept with me, until his dying day.

We had then further talks together, of bringing up of children: of the nature of quick and hard wits: of the right choice of a good wit: of fear, and love in teaching children. We passed from children and came to young men, namely, Gentlemen: we spoke of their too much liberty to live as they lust: of their letting loose too soon, to over much experience of ill, contrary to the good order of many good old commonwealths of the Persians and Greeks: of wit gathered and good fortune gotten by some only by experience, without learning. And lastly, he required of me very earnestly to show what I thought of the common going of English men into Italy. But, said he, because this place and this time will not suffer so long talk as these good matters require, therefore I pray you, at my request and at your leisure, put in some order of writing the chief points of this our talk, concerning the right order of teaching and honesty of living, for the good bringing up of children and young men. And surely beside contenting me, you shall both please and profit very many others. I made some excuse by lack of ability and weakness of body: "Well," said he, "I am not now to learn what you can do. Our dear friend, good Mr. Godrick, whose judgement I could well believe, did once for all satisfy me fully therein. Again I heard you say not long ago, that you may thank Sir John Cheke for all the learning you have: And I know very well myself, that you did teach the Queen. And therefore seeing God did so bless you, to make you the scholar of the best master, and also the schoolmaster of the best scholar that ever were in our time, surely you should please God, benefit your country, and honest your own name, if you would take the pains to impart to others what you learned of such a master, and how you taught such a scholar. And in uttering the stuff you received of the one, in declaring the order you took with the other, you shall never lack neither matter nor manner what to write, nor how to write in this kind of argument."

I was beginning some further excuse, suddenly was called to come to the Queen. The night following, I slept little, my head was so full of this our former talk, and I so mindful, somewhat to satisfy the honest request of so dear a friend, I thought to prepare some little treatise for a New Year's gift that Christmas. But, as it chanced to busy builders, so in building this my poor schoolhouse (the rather because the form of it is somewhat new and differing from others) the work rose daily higher and wider than I thought it would at the beginning.

And though it appears now and be in very deed but a small cottage, poor for the stuff and rude for the workmanship, yet in going forward I found the site so good as I was loath to give it over, but the making so costly, outreaching my ability, as many times I wished that some one of those three, my dear friends with full purses, Sir Thomas Smith, Mr. Haddon, or Mr. Watson, had had the doing of it. Yet nevertheless, I myself spending gladly that little that I got at home by good Sir John Cheke, and that that I borrowed abroad of my friend Sturmius, beside somewhat that was left me in Reversion by my old masters, Plato, Aristotle, and Cicero, I have at last patched it up, as I could, and as you see. If the matter be mean, and meanly handled, I pray you bear both with me and it: for never work went up in worse weather, with more starts and stops, than this poor schoolhouse of mine. Westminster Hall can bear some witness, beside much weakness of body, but more trouble of mind, by some such sores, as grieve me to touch them myself, and therefore I purpose not to open them to others. And, in the midst of outward injuries and inward cares, to increase them with all, good Sir Richard Sackville died, that worthy Gentleman: That earnest favorer and furtherer of God's true Religion: That faithful Servitor to his Prince and Country: A lover of learning, and all learned men: Wise in all doings: Courtesy to all persons: showing spite to none: doing good to many: and as I well found, to me so fast a friend, as I never lost the like before. When he was gone, my heart was dead. There was not one that wore a black gown for him, who carried a heavier heart for him than I. When he was gone, I cast this book away: I could not look upon it but with weeping eyes in remembering him, who was the only setter on to do it, and would have been not only a glad commender of it, but also a sure and certain comfort to me and mine for it. Almost two years together, this book lay scattered and neglected, and had been quite given over of me, if the goodness of one had not given me some life and spirit again. God, the mover of goodness, prosper always him and his, as he had many times comforted me and mine, and I trust to God, shall comfort more and more. Of whom, most justly I may say, and very often and always gladly, I am want to say that sweet verse of Sophocles, spoken by Oedipus to worthy Theseus.

echo [gar] acho dia se, kouk allon broton.

This hope had helped me to end this book: which, if he allows, I shall think my labours well employed, and shall not much esteem the disliking of any others. And I trust he shall think the better of it, because he shall find the best part thereof to come out of his school, whom he of all men loved and liked best.

Yet some men, friendly enough of nature, but of small judgement in learning, do think I take too much pain, and spend too much time in setting forth these children's affairs. But those good men were never brought up in Socrates' school, who said plainly that no man goes about a more godly purpose than he that is mindful of the good bringing up both of his own and other men's children.

Therefore, I trust good and wise men will think well of this my doing. And of other that think otherwise, I will think myself they are but men, to be pardoned for their folly and pitied for their ignorance.

In writing this book, I have had earnest respect to three special points, those of Religion, honesty in living, right order in learning. In which three ways, I pray God, my poor children may diligently walk: for whose sake, as nature moved and reason required, and necessity also somewhat compelled, I was the more willing to take these pains.

For seeing at my death I am not like to leave them any great store of living, therefore in my lifetime, I thought good to bequeath unto them in this little book, as in my Will and Testament, the right way to good learning: which if they follow, with the fear of God, they shall very well come to sufficiency of living.

I wish also, with all my heart, that young Mr. Robert Sackville may take that fruit of this labor, that his worthy Grandfather purposed he should have done: And if any other do take either profit or pleasure hereby, they have cause to thank Mr. Robert Sackville, for whom specially this my schoolmaster was provided.
And one thing I would have the Reader consider in reading this book, that because no schoolmaster had charge of any child before he entered into his school, therefore I leave all former care of their good bringing up to wise and good parents, as a matter not belonging to the schoolmaster, I do appoint this my schoolmaster, then and there to begin, where his office and charge begins. Which charge lasted not long, but until the scholar be made able to go to the University, to proceed in Logic, Rhetoric, and other kinds of learning.

Yet if my schoolmaster, for love he bears to his scholar, shall teach him somewhat for his furtherance, and better judgement in learning, that may serve him seven years after in the University, he does his scholar no more wrong nor deserves no worse name thereby, than he does in London, who selling silk or cloth unto his friend, did give him better measure than either his promise or bargain was. Farewell in Christ.

The first book for the youth.

After the child has learned perfectly the eight parts of speech, let him then learn the right joining together of substantives with adjectives, the noun with the verb, the relative with the antecedent. And in learning further his Syntax, by my advice, he shall not use the common order in common schools for making of Latin: whereby the child commonly learns first an evil choice of words (and right choice of words, said Caesar, is the foundation of eloquence), then, a wrong placing of words: and lastly, an ill framing of the sentence, with a perverse judgement, both of words and sentences. These faults, taking once root in youth, be never or hardly plucked away in age. Moreover, there is no one thing that has more either dulled the wits or taken away the will of children from learning, than the care they have to satisfy their masters in making of Latin.

For the scholar is commonly beat for the making, when the master were more worthy to be beat for the mending, or rather marring of the same: The master many times being as ignorant as the child, what to say properly and fitly to the matter.

Two schoolmasters have set forth in print, either of them a book, of such kind of Latin, Horman and Whittington. A child shall learn of the better of them that, which another day if he be wise and come to judgement, he must be willing to unlearn again.

There is a way, touched in the first book of Cicero De Oratore, which, wisely brought into schools, truly taught and constantly used, would not only take wholly away this butcherly fear in making of Latin, but would also with ease and pleasure, and in short time, as I know by good experience, work a true choice and placing of words, a right ordering of sentences, an easy understanding of the tongue, a readiness to speak, a faculty to write, a true judgement, both of his own and other men's doings, what tongue so ever he does use.

The way is this. After the three concordances learned, as I touched before, let the master read unto him the Epistles of Cicero, gathered together and chosen out by Sturmius, for the capacity of children.

First, let him teach the child, cheerfully and plainly, the cause and matter of the letter: Then, let him construe it into English, so often as the child may easily carry away the understanding of it: Lastly, parse it over perfectly. This done thus, let the child, by and by, both construe and parse it over again: so that it may appear that the child doubts in nothing that his master taught him before. After this, the child must take a paper book, and sitting in some place where no man shall prompt him, by himself, let him translate into English his former lesson. Then showing it to his master, let the master take from him his Latin book, and pausing an hour at the least, then let the child translate his own English into Latin again, in an other paper book. When the child brings it, turned into Latin, the master must compare it with Tully's book, and lay them both together: and where the child does well, either in choosing, or true placing of Tully's words, let the master praise him, and say here you do well. For I assure you, there is no such whetstone, to sharpen a good wit and encourage a will to learning, as is praise.

But if the child misses, either in forgetting a word or in changing a good with a worse or misordering the sentence, I would not have the master either frown or chide with him, if the child has done his diligence and used no truantship therein. For I know by good experience that a child shall take more profit of two faults gently warned of, than of four things rightly hit. For then the master shall have good occasion to say unto him: Tully would have used such a word, not this: Tully would have placed this word here, not there: would have used this case, this number, this person, this degree, this gender: he would have used this mode, this tense, this simple, rather than this compound: this adverb here, not there: he would have ended the sentence with this verb, not with that noun or participle, etc.

In these few lines, I have wrapped up the most tedious part of Grammar: and also the ground of almost all the Rules that are so busily taught by the master and so hardly learned by the scholar, in all common schools: which after this sort the master shall teach without all error, and the scholar shall learn without great pain: the master being led by so sure a guide, and the scholar being brought into so plain and easy a way. And therefore we do not condemn Rules but we gladly teach Rules: and teach them more plainly, sensibly, and orderly than they be commonly taught in common schools. For when the master shall compare Tully's book with his scholar's translation, let the master at the first lead and teach his scholar to join the Rules of his Grammar book, with the examples of his present lesson, until the scholar by himself be able to fetch out of his Grammar every Rule, for every example: So as the Grammar book be ever in the scholar's hand, and also used of him as a dictionary, for every present use. This is a lively and perfect way of teaching of Rules: where the common way used in common schools, to read the grammar alone by itself, is tedious for the master, hard for the scholar, cold and uncomfortable for them both.

Let your scholar be never afraid to ask you any doubt, but use discreetly the best allurements you can, to encourage him to the same: lest his overmuch fearing of you drive him to seek some misorderly shift: as to seek to be helped by some other book, or to be prompted by some other scholar, and so go about to beguile you much, and himself more.

With this way, of good understanding the matter, plain construing, diligent parsing, daily translating, cheerful admonishing, and heedful amending of faults, never leaving behind just praise for well doing, I would have the scholar brought up withal, until he had read and translated over your first book of Epistles chosen out by Sturmius, with a good piece of a comedy of Terence also.

All this while, by my advice, the child shall us to speak no Latin: For, as Cicero said in like matter, with like words, loquendo, male loqui discunt. And that excellent learned man, G. Budæus, in his Greek Commentaries, sore complained that when he began to learn the Latin tongue, use of speaking Latin at the table and elsewhere, unadvisedly, did bring him to such an evil choice of words, to such a crooked framing of sentences, that no one thing did hurt or hinder him more all the days of his life afterward, both for readiness in speaking and also good judgement in writing.

In very deed if children were brought up in such a house or such a school where the Latin tongue were properly and perfectly spoken, as Tib. and Ca. Gracci were brought up in their mother Cornelia's house, surely then the daily use of speaking were the best and readiest way to learn the Latin tongue. But now commonly in the best schools in England, for words, right choice is smally regarded, true propriety wholly neglected, confusion is brought in, barbariousness is bred up so in young wits, as afterward they be not only marred for speaking, but also corrupted in judgement: as with much ado, or never at all, they be brought to right frame again.

Yet all men covet to have their children speak Latin: and so do I very earnestly too. We both have one purpose: we agree in desire, we wish one end: but we differ somewhat in order and way that leads rightly to that end. Others would have them speak at all adventures: and so they be speaking, to speak, the master cares not, the scholar knows not, what. This is to seem, and not to be: except it be, to be bold without shame, rash without skill, full of words without wit. I wish to have them speak so, as it may well appear, that the brain does govern the tongue, and that reason leads forth the talk. Socrates' doctrine is true in Plato, and well marked, and truly uttered by Horace in Arte Poetica, that wheresoever knowledge does accompany the wit, their best utterance does always await upon the tongue: For good understanding must first be bred in the child, which being nourished with skill and use of writing (as I will teach more largely hereafter) is the only way to bring him to judgement and readiness in speaking: and that in far shorter time (if he follow constantly the trade of this little lesson) than he shall do by common teaching of the common schools in England.
But to go forward, as you perceive your scholar to go better and better on away, First, with understanding his lesson more quickly, with parsing more readily, with translating more speedily and perfectly than he was want, After, give him longer lessons to translate: and with all begin to teach him, both in nouns, and verbs, what is Proprium, and what is Translatum, what Synonymum, what Diversum, which be Contraria, and which be most notable Phrases in all his lecture

As:

Proprium.
Translatum.
Synonyma.
Diuersa.
Contraria.
Phrases.

Rex Sepultus est magnificè.
Cum illo principe,
Sepulta est and gloria et Salus Reipublicæ.
Ensis, Gladius.
Laudare, prædicare.
Diligere, Amare.
Calere, Exardescere.
Inimicus, Hostis.
Acerbum and luctuosum bellum.
Dulcis and lœta Pax.
Dare verba.
Abjicere obedientiam.

Your scholar then must have the third paper book: in the which, after he has done his double translation, let him write after this sort, four of these forenamed six, diligently marked out of every lesson.

Quatuor.
Propria.
Translata.
Synonyma.
Diuersa.
Contraria.
Phrases.

Or else three or two, if there be no more: and if there be none of these at all in some lecture, yet not omit the order but write these.

Diuersa nulla.
Contraria nulla. etc.

This diligent translating joined with this heedful marking in the foresaid Epistles, and afterward in some plain Oration of Tully, as pro lege Manil: pro Archia Poeta, or in those three ad C. Cæs: shall work such a right choice of words, so straight a framing of sentences, such a true judgement, both to write skillfully and speak wittily, as wise men shall both praise and marvel at.

If your scholar does miss sometimes in marking rightly these foresaid six things, chide not hastily: for that shall both dull his wit and discourage his diligence: but admonish him gently: which shall make him both willing to amend and glad to go forward in love and hope of learning.

I have now wished, twice or thrice, this gentle nature to be in a schoolmaster: And that I have done so, neither by chance nor without some reason, I will now declare at large why, in my opinion, love is fitter than fear, gentleness better than beating, to bring up a child rightly in learning.

With the common use of teaching and beating in common schools of England, I will not greatly contend: which if I did, it were but a small grammatical controversy, neither belonging to heresy nor treason, nor greatly touching God nor the Prince: although in very deed, in the end, the good or ill bringing up of children does as much serve to the good or ill service of God, our Prince, and our whole country, as any one thing does beside.

I do gladly agree with all good schoolmasters in these points: to have children brought to good perfectness in learning: to all honesty in manners: to have all faults rightly amended: to have every vice severely corrected: but for the order and way that leads rightly to these points, we somewhat differ. For commonly, many schoolmasters, some as I have seen, more as I have heard tell, be of so crooked a nature, as when they meet with a hard witted scholar, they rather break him, than bow him, rather mar him, than mend him. For when the schoolmaster is angry with some other matter, then will he soonest fall to beat his scholar: and though he himself should be punished for his folly, yet must he beat some scholar for his pleasure: though there be no cause for him to do so, nor yet fault in the scholar to deserve so. These you will say, be fond schoolmasters, and few they be, that be found to be such. They be fond indeed, but surely over many such be found everywhere. But this I will say, that even the wisest of your great beaters do as often punish nature as they do correct faults. Yea, many times the better nature is sorer punished: For if one, by quickness of wit, take his lesson readily, an other, by hardness of wit, takes it not so speedily: the first is always commended, the other is commonly punished: when a wise schoolmaster should rather discreetly consider the right disposition of both their natures, and not so much why what either of them is able to do now, as what either of them is likely to do hereafter. For this I know, not only by reading of books in my study, but also by experience of life abroad in the world, that those which be commonly the wisest, the best learned, and best men also when they be old, were never commonly the quickest of wit, when they were young. The causes why, amongst other which be many, that move me thus to think, be these few, which I will reckon. Quick wits commonly be apt to take, unapt to keep: soon hot and desirous of this and that: as cold and soon weary of the same again: more quick to enter speedily, than able to pierce far: even like our sharp tools, whose edges be very soon turned. Such wits delight themselves in easy and pleasant studies, and never pass far forward in high and hard sciences. And therefore the quickest wits commonly may prove the best poets, but not the wisest Orators: ready of tongue to speak boldly, not deep of judgement, either for good counsel or wise writing. Also, for manners and life, quick wits commonly be, in desire, newfangle, in purpose, unconstant, light to promise any thing, ready to forget everything: both benefit and injury: and thereby neither fast to friend, nor fearful to foe: inquisitive of every trifle, not secret in greatest affairs: bold with any person: busy, in every matter: soothing, such as be present: nipping any that is absent: of nature also, always flattering their betters, annoying their equals, despising their inferiors: and, by quickness of wit, very quick and ready to like none so well as themselves.

Moreover commonly, men very quick of wit, be also very light of conditions: and thereby very ready of disposition to be carried over quickly by any light company, to any riot and unthriftiness when they be young: and therefore seldom either honest of life, or rich in living, when they be old. For, quick in wit and light in manners be either seldom troubled, or very soon weary, in carrying a very heavy purse. Quick wits also be, in most part of all their doings, overquick, hasty, rash, heady, and brainsick. These two last words, "heady," and "brainsick," be fit and proper words, rising naturally of the matter, and termed aptly by the condition of over much quickness of wit. In youth also they be ready scoffers, privy mockers, and ever over light and merry. In age, soon testy, very waspish, and always over miserable: and yet few of them come to any great age, by reason of their misordered life when they were young: but a great deal fewer of them come to show any great countenance, or bear any great authority abroad in the world, but either live obscurely, men know not how, or die obscurely, men mark not when. They be like trees, that show forth fair blossoms and broad leaves in spring time, but bring out small and not long lasting fruit in harvest time: and that only such as fall, and rot before they be ripe, and so never or seldom come to any good at all. For this you shall find most true by experience, that amongst a number of quick wits in youth, few be found in the end either very fortunate for themselves, or very profitable to serve the commonwealth, but decay and vanish, men know not which way: except a very few, to whom peradventure blood and happy parentage may perchance purchase a long standing upon the stage. The which felicity, because it comes by others' procuring, not by their own deserving, and stand by other men's feet, and not by their own, what outward brag so ever is borne by them, is indeed of itself, and in wise men's eyes, of no great estimation.

Some wits, moderate enough by nature, be many times marred by over much study and use of some sciences, namely, Music, Arithmetic, and Geometry. These sciences, as they sharpen men's wits over much, so they change men's manners over sore, if they be not moderately mingled and wisely applied to some good use of life. Mark all Mathematical heads, which be only and wholly bent to those sciences, how solitary they be themselves, how unfit to live with others, and how unapt to serve in the world. This is not only known now by common experience, but uttered long before by wise men's judgement and sentence. Galen said much music mars men's manners: and Plato has a notable place of the same thing in his books de Rep. well marked also, and excellently translated by Tully himself. Of this matter, I wrote once more at large 20 years ago, in my book of shooting: now I thought but to touch it, to prove that over much quickness of wit, either given by nature or sharpened by study, does not commonly bring forth either greatest learning, best manners, or happiest life in the end.

Contrariwise, a wit in youth that is not overly dull, heavy, knotty and lumpish, but hard, rough, and though somewhat staffish, as Tully wished otium, quietum, non languidum: and negotium cum labore, non cum periculo, such a wit I say, if it be at the first well handled by the mother, and rightly smoothed and wrought as it should, not overwroughtly and against the wood by the schoolmaster, both for learning and whole course of living proves always the best. In wood and stone, not the softest but hardest be always most apt for portraiture, both fairest for pleasure, and most durable for profit. Hard wits be hard to receive but sure to keep: painful without weariness, heedful without wavering, constant without newfangledness: bearing heavy things, though not lightly, yet willingly: entering hard things, though not easily, yet deeply, and so come to that perfectness of learning in the end, that quick wits seem in hope but do not indeed, or else very seldom, ever attain unto. Also for manners and life, hard wits commonly are hardly carried either to desire every new thing, or else to marvel at every strange thing: and therefore they be careful and diligent in their own matters, not curious and busy in other men's affairs: and so they become wise themselves, and also are counted honest by others. They be grave, steadfast, silent of tongue, secret of heart. Not hasty in making, but constant in keeping any promise. Not rash in uttering, but wary in considering every matter: and thereby not quick in speaking, but deep of judgement, whether they write, or give counsel in all weighty affairs. And these be the men that become in the end both most happy for themselves, and always best esteemed abroad in the world.

I have been longer in describing the nature, the good or ill success of the quick and hard wit, than perchance some will think this place and matter does require. But my purpose was hereby plainly to utter what injury is offered to all learning, and to the commonwealth also, first by the fond father in choosing, but chiefly by the lewd schoolmaster in beating and driving away the best natures from learning. A child that is still, silent, constant, and somewhat hard of wit, is either never chosen by the father to be made a scholar, or else when he comes to the school, he is smally regarded, little looked unto, he lacks teaching, he lacks encouraging, he lacks all things, only he never lacks beating nor any word that may move him to hate learning, nor any deed that may drive him from learning to any other kind of living.

And when this sad natured and hard witted child is beat from his book, and becomes after either student of the common law, or page in the Court, or servingman, or bound prentice to a merchant, or to some handicraft, he proves in the end wiser, happier and many times more honest too, than many of these quick wits do, by their learning.

Learning is both hindered and injured to, by the ill choice of them that send young scholars to the universities. Of whom must needs come all our Divines, Lawyers, and Physicians.

These young scholars be chosen commonly, as young apples be chosen by children, in a fair garden about St. James tide: a child will chose a sweeting because it is presently fair and pleasant, and refuse a Runnet because it is then green, hard, and sour, when the one, if it be eaten, does breed both worms and wholesome of itself, and helps to the good digestion of other meats: Sweetings will receive worms, rot, and die on the tree, and never or seldom come to the gathering for good and lasting store ill humors: the other if it stand his time, be ordered and kept as it should, is.

For very grief of heart I will not apply the similitude: but hereby is plainly seen how learning is robbed of her best wits, first by the great beating, and after by the ill choosing of scholars to go to the universities. Whereof comes partly that lewd and spiteful proverb, sounding to the great hurt of learning and shame of learned men, that the greatest Clerks be not the wisest men.

And though I, in all this discourse, seem plainly to prefer hard and rough wits before quick and light wits, both for learning and manners, yet am I not ignorant that some quickness of wit is a singular gift of God, and so most rare amongst men, and namely such a wit as is quick without lightness, sharp without brittleness, desirous of good things without newfangledness, diligent in painful things without wearisomeness, and constant in good will to do all things well, as I know was in Sir John Cheke, and is in some that yet live, in whom all these fair qualities of wit are fully met together.

But it is notable and true that Socrates said in Plato to his friend Crito. That that number of men is fewest which far exceed either in good or ill in wisdom of folly, but the mean betwixt both, be the greatest number: which he proved true in diverse other things: as in greyhounds, among which few are found, exceeding great or exceeding little, exceeding swift or exceeding slow: And therefore I, speaking of quick and hard wits, meant the common number of quick and hard wits, among the which, for the most part, the hard wit proves many times the better learned, wiser and honester man: and therefore, do I the more lament that such wits commonly be either kept from learning by fond fathers, or beat from learning by lewd schoolmasters.

And speaking this much of the wits of children for learning, the opportunity of the place and goodness of the matter might require to have here declared the most special notes of a good wit for learning in a child, after the manner and custom of a good horseman, who is skilful to know and able to tell others how by certain sure signs, a man may choose a colt, that is like to prove another day excellent for the saddle. And it is pity that commonly more care is had, yea and that among very wise men, to find out rather a cunning man for their horse, than a cunning man for their children. They say nay in word, but they do so in deed. For, to the one, they will gladly give a stipend of 200 crowns by year, and loath to offer to the other, 200 shillings. God that sits in heaven laughs their choice to scorn, and rewards their liberality as it should: for he suffers them to have tame and well ordered horses, but wild and unfortunate children: and therefore in the end they find more pleasure in their horse than comfort in their children.
But concerning the true notes of the best wits for learning in a child, I will report not mine own opinion, but the very judgement of him that was counted the best teacher and wisest man that learning made mention of, and that is Socrates in Plato, who expressed orderly these seven plain notes to choose a good wit in a child for learning.

True notes of a good wit:

1) Euphues.
2) Mnemon.
3) Philomathes.
4) Philoponos.
5) Philekoos.
6) Zetetikos.
7) Philepainos.

And because I write English, and to Englishmen, I will plainly declare in English both what these words of Plato mean and how aptly they be linked, and how orderly they follow one another.

1) Euphues.
Is he, that is apt by goodness of wit and appliable by readiness of will to learning, having all other qualities of the mind and parts of the body that must another day serve learning, not troubled, mangled, and halved, but sound, whole, full, and able to do their office: as, a tongue, not stammering, or over hardly drawing forth words, but plain, and ready to deliver the meaning of the mind: a voice, not soft, weak, piping, womanish, but audible, strong, and manlike: a countenance, not worn and crabbed, but fair and comely: a personage, not wretched and deformed, but tall and goodly for surely, a comely countenance, with a goodly stature, gives credit to learning and authority to the person: otherwise commonly either open contempt or privy disfavour does hurt, or hinder, both person and learning. And even as a fair stone requires to be set in the finest gold, with the best workmanship, or else it loses much of the Grace and price, even so, excellency in learning, and namely Divinity, joined with a comely personage, is a marvelous Jewel in the world. And how can a comely body be better employed, than to serve the fairest exercise of God's greatest gift, and that is learning. But commonly, the fairest bodies are bestowed on the foulest purposes. I would it were not so: and with examples herein I will not meddle: yet I wish that those should both mind it, and meddle with it, which have most occasion to look to it, as good and wise fathers should do, and greatest authority to amend it, as good and wise magistrates ought to do: And yet I will not let openly to lament the unfortunate case of learning herein. <

For if a father has four sons, three fair and well formed both mind and body, the fourth, wretched, lame, and deformed, his choice shall be to put the worst to learning, as one good enough to become a scholar. I have spent the most part of my life in the University, and therefore I can bear good witness that many fathers commonly do thus: whereof I have heard many wise, learned, and as good men as ever I knew, make great and oft complaint: a good horseman will choose no such colt, neither for his own, nor yet for his master's saddle. And thus much of the first note.

2) Mnemon.
Good of memory, a special part of the first note Euphues, and a mere benefit of nature: yet it is so necessary for learning, as Plato makes it a separate and perfect note of itself, and that so principal a note as without it, all other gifts of nature do small service to learning. Afranius, that old Latin Poet, makes Memory the mother of learning and wisdom, saying thus: Vsus me genuit, Mater peperit memoria, and though it be the mere gift of nature, yet is memory well preserved by use, and much increased by order, as our scholar must learn another day in the University: but in a child, a good memory is well known by three properties: that is, if it be quick in receiving, sure in keeping, and ready in delivering forth again.

3) Philomathes.
Given to love learning: for though a child have all the gifts of nature at wish, and perfection of memory at will, yet if he have not a special love to learning, he shall never attain to much learning. And therefore Isocrates, one of the noblest schoolmasters that is in memory of learning, who taught Kings and Princes as Halicarnassæus wrote, and out of whose school, as Tully said, came forth more noble Captains, more wise Counselors, than did out of Epeius' horse at Troy. This Isocrates I say, did cause to be written at the entry of his school, in golden letters, this golden sentence: ean es philomathes, ese polymathes which, excellently said in Greek, is thus rudely in English, if you love learning, you will attain to much learning.

4) Philoponos.
Is he that has a lust to labor, and a will to take pains. For if a child have all the benefits of nature, with perfection of memory, love, like, and praise learning never so much, yet if he be not of himself painful, he shall never attain unto it. And yet where love is present, labor is seldom absent, and namely in study of learning and matters of the mind: and therefore did Isocrates rightly judge that if his scholar were philomathes he cared for no more. Aristotle, varying from Isocrates in private affairs of life, but agreeing with Isocrates in common judgement of learning, for love and labor in learning is of the same opinion, uttered in these words in his Rhetoric ad Theodecten: Liberty kindles love: Love refuses no labor: and labor obtains whatsoever it seeks. And yet nevertheless, Goodness of nature may do little good: Perfection of memory may serve to small use: All love may be employed in vain: Any labor may be soon gravelled if a man trust always to his own singular wit, and will not be glad sometime to hear, take advise, and learn of another: And therefore does Socrates very notably add the fifth note.

5) Philekoos.
Is he that is glad to hear and learn of another. For otherwise, he shall stick with great trouble where he might go easily forward: and also catch hardly a very little by his own toil when he might gather quickly a good deal by another man's teaching. But now there be some that have great love to learning, good lust to labor, be willing to learn of others, yet either of a fond shamefastness or else of a proud folly, they dare not, or will not, go to learn of another: And therefor does Socrates wisely add the sixth note of a good wit in a child for learning, and that is.

6) Zetetikos.
Is he that is naturally bold to ask any question, desirous to search out any doubt, not ashamed to learn of the meanest, not afraid to go to the greatest, until he be perfectly taught, and fully satisfied. The seventh and last point is.

7) Philepainos.
Is he that loves to be praised for well doing, at his father's or master's hand. A child of this nature will earnestly love learning, gladly labor for learning, willingly learn of others, boldly ask any doubt. And thus, by Socrates' judgement, a good father and a wise schoolmaster should choose a child to make a scholar of that has by nature the foresaid perfect qualities, and comely furniture, both of mind and body: has memory quick to receive, sure to keep, and ready to deliver: has love to learning: has lust to labor: has desire to learn of others: has boldness to ask any question: has mind wholly bent to win praise by well doing.

The two first points be special benefits of nature: which nevertheless be well preserved and much increased by good order. But as for the five last, love, labor, gladness to learn of others, boldness to ask doubts, and will to win praise, be won and maintained by the only wisdom and discretion of the schoolmaster. Which five points, whether a schoolmaster shall work sooner in a child by fearful beating or courteous handling, you that be wise, judge.

Yet some men, wise indeed, but in this matter more by severity of nature than any wisdom at all, do laugh at us when we thus wish and reason that young children should rather be allured to learning by gentleness and love, than compelled to learning by beating and fear: They say our reasons serve only to breed forth talk, and pass away time, but we never saw good schoolmasters do so, nor never read of wise men that thought so.

Yes forsooth: as wise as they be, either in other men's opinion, or in their own conceit, I will bring the contrary judgement of him who, they themselves shall confess, was as wise as they are, or else they may be justly thought to have small wit at all: and that is Socrates, whose judgement in Plato is plainly this in these words which, because they be very notable, I will recite them in his own tongue: 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 English thus, No learning ought to be learned with bondage: For bodily labors, wrought by compulsion, hurt not the body: but any learning learned by compulsion, tarries not long in the mind: And why? For whatsoever the mind does learn unwillingly with fear, the same it does quickly forget without care. And lest proud wits, that love not to be contraried, but have lust to wrangle or trifle away truth, will say that Socrates means not this of children's teaching, but of some other higher learning, hear what Socrates in the same place does more plainly say: me toinyn bia, o ariste, tous paidas en tois mathemasin, alla paizontas trephe, that is to say, And therefore, my dear friend, bring not up your children in learning by compulsion and fear, but by playing and pleasure. And you that do read Plato, as you should, do well perceive that these be no Questions asked by Socrates as doubts, but they be Sentences, first affirmed by Socrates as mere truths, and after, given forth by Socrates as right Rules, most necessary to be marked, and fit to be followed of all them that would have children taught as they should. And in this counsel, judgement, and authority of Socrates I will repose myself, until I meet with a man of the contrary mind, whom I may justly take to be wiser than I think Socrates was. Fond schoolmasters neither can understand nor will follow this good counsel of Socrates, but wise riders in their office, can and will do both: which is the only cause that commonly the young gentlemen of England go so unwillingly to school, and run so fast to the stable: For in very deed fond schoolmasters, by fear, do beat into them the hatred of learning, and wise riders, by gentle allurements, do breed up in them the love of riding. They find fear and bondage in schools, They feel liberty and freedom in stables: which causes them utterly to abhor the one, and most gladly to haunt the other. And I do not write this that in exhorting to the one, I would dissuade young gentlemen from the other: yea I am sorry, with all my heart, that they be given no more to riding than they be: For of all outward qualities, to ride fair is most comely for himself, most necessary for his country, and the greater he is in blood, the greater is his praise, the more he does exceed all other therein. It was one of the three excellent praises, amongst the noble gentlemen the old Persians, Always to say truth, to ride fair, and shoot well: and so it was engraved upon Darius' tomb, as Strabo bears witness.

Darius the king, lies buried here,
Who in riding and shooting had never peer.

But to our purpose, young men, by any means lessening the love of learning, when by time they come to their own rule, they carry commonly, from the school with them, a perpetual hatred of their master and a continual contempt of learning. If ten Gentlemen be asked why they forget so soon in Court that which they were learning so long in school, eight of them, or let me be blamed, will lay the fault on their ill handling by their schoolmasters.

Cuspinian does report, that that noble Emperor Maximilian would lament very oft his misfortune herein.

Yet some will say that children of nature love pastime and dislike learning: because, in their kind, the one is easy and pleasant, the other hard and wearisome: which is an opinion not so true as some men suppose: For the matter lies not so much in the disposition of them that be young, as in the order and manner of bringing up, by them that be old, nor yet in the difference of learning and pastime. For beat a child if he dance not well, and cherish him though he learn not well, you shall have him unwilling to go to dance, and glad to go to his book. Knock him always when he draws his shaft ill, and favor him again though he fought at his book, you shall have him very loath to be in the field, and very willing to be in the school. Yea, I say more, and not of myself, but by the judgement of those from whom few wise men will gladly dissent, that if ever the nature of man be given at any time more than other to receive goodness, it is in innocence of young years, before that experience of evil have taken root in him. For the pure clean wit of a sweet young babe is like the newest wax, most able to receive the best and fairest printing: and like a new bright silver dish never occupied, to receive and keep clean any good thing that is put into it.

easily be won to be very well willing to learn. And wit in children, by nature, namely memory, the only key and keeper of all learning, is readiest to receive and surest to keep any manner of thing that is learned in youth: This, lewd and learned, by common experience, know to be most true. For we remember nothing so well when we be old, as those things which we learned when we were young: And this is not strange, but common in all nature's works. Every man sees (as I said before) new wax is best for printing: new clay, fittest for working: new shorn wool, aptest for soon and surest dying: new fresh flesh, for good and durable salting. And this similitude is not rude, nor borrowed of the larder house, but out of his schoolhouse, of whom the wisest of England need not be ashamed to learn. Young grafts grow not only soonest, but also fairest, and bring always forth the best and sweetest fruit: young whelps learn more easily to carry: young popinjays learn quickly to speak: And so, to be short, if in all other things though they lack reason, sense, and life, the similitude of youth is fittest to all goodness, surely nature, in mankind, is most beneficial and effectual in this behalf.

Therefore, if to the goodness of nature be joined the wisdom of the teacher in leading young wits into a right and plain way of learning, surely children kept up in God's fear and governed by his grace, may most easily be brought well to serve God and country both by virtue and wisdom.

But if will, and wit, by farther age, be once allured from innocency, delighted in vain sights, filled with foul talk, crooked with willfulness, hardened with stubbornness, and let loose to disobedience, surely it is hard with gentleness, but impossible with severe cruelty, to call them back to good frame again. For where the one perchance may bend it, the other shall surely break it: and so instead of some hope leave an assured desperation, and shameless contempt of all goodness, the farthest point in all mischief, as Xenophon does most truly and most wittily mark.

Therefore, to love or to hate, to like or condemn, to ply this way or that way to good or to bad, you shall have as you use a child in his youth.

And one example whether love or fear does work more in a child for virtue and learning, I will gladly report: which may be hard with some pleasure, and followed with more profit. Before I went into Germany, I came to Brodegate in Lecetershire, to take my leave of that noble Lady JaneGrey, to whom I was exceeding much beholding. Her parents, the Duke and Duchess, with all the household Gentlemen and Gentlewomen were hunting in the Park: I found her in her Chamber, reading Phædon Platonis in Greek, and that with as much delight as some gentleman would read a merry tale in Bocase. After salutation, and duty done, with some other talk, I asked her why she would carry out such pastime in the Park? smiling she answered me: I know all their sport in the Park is but a shadow to that pleasure that I find in Plato: Alas good folk, they never felt what true pleasure meant. And how came you Madame, said I, to this deep knowledge of pleasure, and what did chiefly allure you unto it: seeing, not many women, but very few men have attained there unto. I will tell you, said she, and tell you a truth, which perchance you will marvel at. One of the greatest benefits that ever God gave me, is that he sent me so sharp and severe Parents, and so gentle a schoolmaster. For when I am in presence either of father or mother, whether I speak, keep silence, sit, stand, or go, eat, drink, be merry, or sad, be sowing, playing, dancing, or doing anything else, I must do it, as it were, in such weight, measure, and number even so perfectly, as God made the world, or else I am so sharply taunted, so cruelly threatened, yea presently some times, with pinches, nips, and bobs, and other ways which I will not name, for the honor I bear them, so without measure misordered that I think myself in hell, till time comes that I must go to Mr. Elmer, who teaches me so gently, so pleasantly, with such fair allurements to learning, that I think all the time nothing,while I am with him. And when I am called from him, I fall on weeping, because whatsoever I do else but learning, is full of grief, trouble, fear, and whole disliking unto me: And thus my book has been so much my pleasure, and brings daily to me more pleasure and more, that in respect of it, all other pleasures in very deed, be but trifles and troubles to me. I remember this talk gladly, both because it is so worthy of memory, and because also it was the last talk that ever I had and the last time that ever I saw that noble and worthy Lady.
I could be over long, both in showing just causes and in reciting true examples why learning should be taught rather by love than fear. He that would see a perfect discourse of it, let him read that learned treatise which my friend Joan Sturmius wrote de institutione Principis, to the Duke of Cleues.

The godly counsels of Solomon and Jesus the son of Sirach, for sharp keeping in and bridling of youth, are meant rather for fatherly correction, than masterly beating, rather for manners, than for learning: for other places, than for schools. For God forbid, but all evil touches, wantonness, lying, picking, sloth, will, stubbornness, and disobedience, should be with sharp chastisement daily cut away.

This discipline was well known and diligently used among the Grecians, and old Romans, as doth appear in Aristophanes, Isocrates, and Plato, and also in the Comedies of Plautus: where we see that children were under the rule of three persons: Præceptore, Pædagogo, Parente: the schoolmaster taught him learning with all gentleness: the Governor corrected his manners with much sharpness: The father held the stern of his whole obedience: And so he that used to teach did not commonly used to beat, but remitted that over to another man's charge. But what shall we say, when now in our days the schoolmaster is used both for Præceptor in learning, and Pædagogus in manners. Surely, I would he should not confound their offices, but discretely use the duty of both so that neither ill touches should be left unpunished, nor gentleness in teaching any wise omitted. And he shall well do both, if wisely he do appoint diversity of time, and separate place, for either purpose: using always such discrete moderation as the schoolhouse should be counted a sanctuary against fear: and very well learning, a common pardon for ill doing if the fault of itself be not over heinous.

And thus the children, kept up in God's fear and preserved by his grace, finding pain in ill doing, and pleasure in well studying, should easily be brought to honesty of life, and perfectness of learning, the only mark that good and wise fathers do wish and labour, that their children, should most busily and carefully shoot at.

There is an other discommodity, besides cruelty in schoolmasters in beating away the love of learning from children, which hinders learning and virtue, and good bringing up of youth, and namely young gentlemen very much in England. This fault is clean contrary to the first. I wished before, to have love of learning bred up in children: I wish as much now, to have young men brought up in good order of living, and in some more severe discipline, than commonly they be. We have lack in England of such good order, as the old noble Persians so carefully used: whose children, to the age of 21 years, were brought up in learning, and exercises of labor, and that in such place, where they should neither see that was uncomely, nor hear that was dishonest. Yea, a young gentleman was never free to go where he would, and do what he chooses himself, but under the keep and by the counsel of some grave governor, until he was either married or could to bear some office in the common wealth.

And see the great obedience, that was used in old time to fathers and governors. No son, were he never so old of years, never so great of birth, though he were a king's son, might not marry but by his father and mother's also consent. Cyrus the great, after he had conquered Babylon and subdued Rich king Crœsus with whole Asia minor, coming triumphantly home, his uncle Cyaxeris offered him his daughter to wife. Cyrus thanked his uncle, and praised the maid, but for marriage he answered him with these wise and sweet words, as they be uttered by Xenophon: o kuazare, to te genos epaino, kai ten paida, :kai dora boulomai de, ephe, syn te tou patros gnome kai [te] tes metros tauta soi synainesai, etc., that is to say: Uncle Cyaxeris, I commend the stock, I like the maid, and I allow well the dowry, but (said he) by the counsel and consent of my father and mother, I will determine further of these matters.

Strong Samson also in Scripture saw a maid that liked him, but he spoke not to her, but went home to his father and his mother, and desired both father and mother to make the marriage for him. Does this modesty, does this obedience, that was in great king Cyrus, and stout Samson, remain in our young men at this day? No surely: For we live not longer after them by time, than we live far different from them by good order. Our time is so far from that old discipline and obedience as now not only young gentlemen, but even very girls dare without all fear, though not without open shame, where they want, and how they want, marry themselves in spite of father, mother, God, good order, and all. The cause of this evil is that youth is least looked unto when they stand in most need of good keep and regard. It avails not to see them well taught in young years, and after when they come to lust and youthful days, to give them license to live as they lust themselves. For if you suffer the eye of a young Gentleman, once to be entangled with vain sights, and the ear to be corrupted with fond or filthy talk, the mind shall quickly fall sick, and soon vomit and cast up all the wholesome doctrine, that he received in childhood, though he were never so well brought up before. And being once inglutted with vanity, he will straight way loath all learning, and all good counsel to the same. And the parents for all their great cost and charge, reap only in the end the fruit of grief and care. This evil is not common to poor men, as God will have it, but proper to rich and great men's children, as they deserve it. Indeed from seven to seventeen, young gentlemen commonly be carefully enough brought up: But from seventeen to seven and twenty (the most dangerous time of all a man's life, and most slippery to stay well in) they have commonly the reign of all license in their own hand, and specially such as do live in the Court. And that which is most to be marveled at, commonly the wisest and also best men, be found the fondest fathers in this behalf. And if some good father would seek some remedy herein, yet the mother (if the household of our Lady) had rather, yea, and will to, have her son cunning and bold, in making him to live trimly when he is young, than by learning and travel, to be able to serve his Prince and his country, both wisely in peace, and stoutly in war, when he is old.

The fault is in yourselves, you noblemen's sons, and therefore you deserve the greater blame, that commonly the meaner men's children come to be the wisest counselors and greatest doers in the weighty affairs of this Realm. And why? For God will have it so, of his providence: because you will have it no otherwise, by your negligence. And God is a good God, and wisest in all his doings, that will place virtue, and displace vice, in those kingdoms where he does govern. For he knows that Nobility, without virtue and wisdom, is blood indeed, but blood truly, without bones and sinews: and so of itself, without the other, very weak to bear the burden of weighty affairs.

The greatest ship indeed commonly carry the greatest burden, but yet always with the greatest jeopardy, not only for the persons and goods committed unto it, but even for the ship itself, except it be governed with the greater wisdom. But Nobility, governed by learning and wisdom, is indeed most like a fair ship, having tide and wind at will, under the rule of a skillful master: when contrary-wise, a ship carried, yea with the highest tide and greatest wind, lacking a skilful master, most commonly does either sink itself upon sands, or break itself upon rocks. And even so, how many have been either drowned in vain pleasure, or overwhelmed by stout willfulness, the histories of England be able to afford over many examples unto us. Therefore, you great and noblemen's children, if you will have rightfully that praise and enjoy surely that place which your fathers have, and elders had, and left unto you, you must keep it as they got it, and that is by the only way, of virtue, wisdom, and worthiness.

For wisdom and virtue there be many fair examples in this Court for young Gentlemen to follow. But they be like fair marks in the field, out of a man's reach, too far off, to shoot at well. The best and worthiest men, indeed, be sometimes seen but seldom talked with all: A young Gentleman may sometime kneel to their person, smally use their company, for their better instruction.

But young Gentlemen are preferable commonly to do in the Court, as young Archers do in the field: that is take such marks as be near them, although they be never so foul to shoot at. I mean, they be driven to keep company with the worst: and what force ill company has, to corrupt good wits, the wisest men know best.

And not ill company only, but the ill opinion also of the most part does much harm, and namely of those which should be wise in the true deciphering of the good disposition of nature, of comeliness in Courtly manners, and all right doings of men.
But error and fantasy, do commonly occupy the place of truth and judgement. For if a young gentleman be demure and still of nature, they say he is simple and lacks wit: if he be bashful, and will soon blush, they call him a babyish and ill brought up thing, when Xenophon does precisely note in Cyrus, that his bashfulness in youth was the very true sign of his virtue and stoutness after: If he be innocent and ignorant of ill, they say he is rude, and has no grace, so ungraciously do some graceless men misuse the fair and godly word GRACE.

But if you would know what grace they mean, go and look and learn amongst them, and you shall see that it is: First, to blush at nothing. And blushing in youth, said Aristotle is nothing else but fear to do ill: which fear being once lustily driven away from youth, then follow to dare do any mischief, to condemn stoutly any goodness, to be busy in every matter, to be skillful in every thing, 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 virtue called Courage and boldness, when Crassus in Cicero taught the clean contrary, and that most wittily, saying thus: Audere, cum bonis etiam rebus coniunctum, per seipsum est magnopere fugiendum. Which is to say, to be bold, yet in a good matter, is for itself greatly to be eschewed.

Moreover, where the swing goes, there to follow, fawn, flatter, laugh and lie lustily at other men's liking. To face, stand foremost, shove back: and to the meaner man, or unknown in the Court, to seem somewhat solemn, coy, big, and dangerous of look, talk, and answer: To think well of himself, to be lusty in condemning of others, to have some trim grace in a privy mock. And in greater presence, to bear a brave look: to be warlike, though he never looked enemy in the face in war: yet some warlike sign must be used, either a slovenly dressed, or an overstaring scowling head, as though out of every heir's top should suddenly start out a good big other, when need requires, yet praised be God, England has at this time many worthy Captains and good soldiers, which be indeed so honest of behaviour, so comely of conditions, so mild of manners, as they may be examples of good order to a good sort of others, which never came in war. But to return where I left: In place also, to be able to raise talk, and make discourse of every risk: to have a very good will, to hear himself speak: To be seen in Palmistry, whereby to convey to chaste ears, some fond or filthy talk:

And if some Smithfield Ruffian take up some strange going: some new mowing with the mouth: some wrenching with the shoulder, some brave proverb: some fresh new oath, that is not stale but will run round in the mouth: some new disguised garment or desperate hat, fond in fashion or garish in colour, whatsoever it cost, how small so ever his living be, by what shift so ever it be gotten, gotten must it be, and used with the first, or else the grace of it, is stale and gone: some part of this graceless grace, was described by me, in a little rude verse long ago.

To laugh, to lie, to flatter, to face:
Four ways in Court to win men grace.
If you be thrall to none of these,
Away good Peek goose, hence John Cheese:
Mark well my word, and mark their deed,
And think this verse part of your Creed.

Would to God, this talk were not true, and that some men's doings were not thus: I write not to hurt any, but to profit some: to accuse none, but to admonish such who, allured by ill counsel and following ill example, contrary to their good bringing up and against their own good nature, yield overmuch to these follies and faults: I know many serving men of good order and well sober: And again, I hear say, there be some serving men do but ill service to their young masters. Yea, read Terence and Plautus advisedly over, and you shall find in those two wise writers, almost in every comedy, no unthrifty young man that is not brought there unto by the subtle enticement of some lewd servant. And even now in our days Getae and Daui, Gnatos and many bold bawdy Phormios too, be pressing in, to prattle on every stage, to meddle in every matter, when honest Parmenos shall not be hard, but bear small swing with their masters. Their company, their talk, their over great experience in mischief, does easily corrupt the best natures and best brought up wits.

But I marvel the less, that these disorders be amongst some in the Court, for commonly in the country also everywhere, innocence is gone: Bashfulness is banished: much presumption in youth: small authority in age: Reverence is neglected: duties be confounded: and to be short, disobedience does overflow the banks of good order, almost in every place, almost in every degree of man.

Mean men have eyes to see, and cause to lament, and occasion to complain of these miseries: but other have authority to remedy them, and will do so too, when God shall think time fit. For all these disorders be God's just plagues, by his sufferance brought justly upon us, for our sins which be infinite in number and horrible in deed, but namely for the great abominable sin of unkindness: but what unkindness? Even such unkindness as was in the Jews, in condemning God's voice, in shrinking from his word, in wishing back again for Egypt, in committing adultery and whoredom, not with the women, but with the doctrine of Babylon, did bring all the plagues, destructions, and captivities, that fell so often and horribly upon Israel.

We have cause also in England to beware of unkindness, who have had, in so few years, the Candle of God's word so often lit, so oft put out, and yet will venture by our unthankfulness in doctrine and sinful life to less again, light, Candle, Candlestick and all.

God keeps us in his fear, God grafted in us the true knowledge of his word, with a forward will to follow it, and so to bring forth the sweet fruits of it, and then shall he preserve us by his Grace, from all manner of terrible days. The remedy of this does not stand only in making good common laws for the whole Realm, but also (and perchance chiefly), in observing private discipline every man carefully in his own house: and namely if special regard be had to youth: and that not so much in teaching them what is good, as in keeping them from that that is ill.

Therefore, if wise fathers be not as well wary in weeding from their Children ill things and ill company as they were before, in grafting in them learning and providing for them good schoolmasters, what fruit they shall reap of all their cost and care, common experience does tell.

Here is the place, in youth is the time when some ignorance is as necessary as much knowledge, and not in matters of our duty towards God, as some willful wits willingly against their own knowledge, perniciously against their own conscience, have of late openly taught. Indeed S. Chrysostome, that noble and eloquent Doctor, in a sermon contra fatum, and the curious searching of nativities, did wisely say that ignorance therein is better than knowledge: But to wring this sentence, to wrest thereby out of men's hands the knowledge of God's doctrine, is without all reason, against common sense, contrary to the judgement also of them, which be the discretest men, and best learned, on their own side. I know Iulianus Apostata did so, but I never heard or read that any ancient father of the primitive church either thought or wrote so.

But this ignorance in youth, which I spoke on, or rather this simplicity or most truly this innocency, is that which the noble Persians, as wise Xenophon does testify, were so careful to breed up their youth in. But Christian fathers commonly do not so. And I will tell you a tale, as much to be disliked, as the Persians' example is to be followed.

This last summer, I was in a Gentleman's house: where a young child, somewhat past four years old, could in no wise frame his tongue to say a little short grace: and yet he could roundly rap out so many ugly oaths, and those of the newest fashion, as some good man of fourscore years old had never heard named before: and that which was most detestable of all, his father and mother would laugh at it. I much doubt what comfort another day this child shall bring unto them. This child using much the company of serving men and giving good ear to their talk, did easily learn, which he shall hardly forget, all days of his life hereafter: So likewise in the Court, if a young Gentleman will venture himself into the company of Ruffians, it is over great a jeopardy, lest their fashions, manners, thoughts, talk, and deeds, will very soon be ever like. The confounding of companies breeds confusion of good manners both in the Court and everywhere else.

And it may be a great wonder, but a greater shame, to us Christian men to understand what a heathen writer, Isocrates, did leave in memory of writing, concerning the care that the noble City of Athens had to bring up their youth in honest company and virtuous discipline, whose talk in Greek is to this effect in English:

The City, was not more careful, to see their Children well taught, than to see their young men well governed: which they brought to pass, not so much by common law, as by private discipline. For, they had more regard, that their youth, by good order should not offend, than how, by law, they might be punished: And if offense were committed, there was neither way to hide it, neither hope of pardon for it. Good natures were not so much openly praised as they were secretly marked and watchfully regarded, lest they should lease the goodness they had. Therefore in schools of singing and dancing, and other honest exercises, governors were appointed, more diligent to oversee their good manners than their masters were to teach them any learning. It was some shame to a young man to be seen in the open market: and if for business he passed through it, he did it with a marvelous modesty and bashful fashion. To eat or drink in a Tavern was not only a shame, but also punishable in a young man. To contrary, or to stand in terms with an old man, was more heinous than in some place to rebuke and scold with his own father: with many other more good orders, and fair disciplines, which I refer to their reading, that have lust to look upon the description of such a worthy common wealth.

And to know what worthy fruit did spring of such worthy seed, I will tell you the most marvel of all, and yet such a truth as no man shall deny it, except such as be ignorant in knowledge of the best stories.

Athens, by this discipline and good ordering of youth, did breed up within the circuit of that one City, within the compass of one hundred years, within the memory of one man's life, so many notable Captains in war, for worthiness, wisdom and learning, as be scarce matchable no not in the state of Rome, in the compass of those seven hundred years, when it flourished most.

And because, I will not only say it, but also prove it, the names of them be these. Miltiades, Themistocles, Xantippus, Pericles, Cymon, Alcybiades, Thrasybulus, Conon, Iphicrates, Xenophon, Timotheus, Theopompus, Demetrius, and diverse others more: of which every one may justly be spoken that worthy praise, which was given to Scipio Africanus, who, Cicero doubted, whether he were more noble Captain in war, or more eloquent and wise counselor in peace. And if you believe not me, read diligently Æmilius Probus in Latin, and Plutarche in Greek, which two had no cause either to flatter or lie upon any of those which I have recited.

And beside nobility in war, for excellent and matchless masters in all manner of learning, in that one City, in memory of one age, were more learned men, and that in a manner altogether than all time does remember, than all place do afford, than all other tongues do contain. And I do not mean of those Authors which, by injury of time, by negligence of men, by cruelty of fire and sword, be lost, but even of those which by God's grace are left yet unto us: of which I thank God, even my poor study lacked not one. As in Philosophy, Plato, Aristotle, Xenophon, Euclide and Theophrast: In eloquence and Civil law, Demosthenes, Æschines, Lycurgus, Dinarchus, Demades, Isocrates, Isæus, Lysias, Antisthenes, Andocides: In histories, Herodotus, Thucydides, Xenophon: and which we lack, to our great loss, Theopompus and Eph[orus]: In Poetry Æschylus, Sophocles, Euripides, Aristophanes, and somewhat of Menander, Demosthenes' sister's son.

Now, let Italian, and Latin itself, Spanish, French, Dutch, and English bring forth their learning, and recite their Authors, Cicero only excepted, and one or two more in Latin, they be all patched cloths and rags in comparison of fair woven broadclothes. And truly, if there be any good in them, it is either learned, borrowed, or stolen, from some one of those worthy wits of Athens.

The remembrance of such a common wealth, using such discipline and order for youth, and thereby bringing forth to their praise, and leaving to us for our example such Captains for war, such Counselors for peace, and matchless masters, for all kinds of learning, is pleasant for me to recite, and not irksome, I trust, for others to hear, except it be such as make neither count of virtue nor learning.

And whether there be any such or no, I can not well tell: yet I hear say some young Gentlemen of ours count it their shame to be counted learned: and perchance, they count it their shame to be counted honest also, for I hear say they meddle as little with the one as with the other. A marvelous case, that Gentlemen should so be ashamed of good learning and never a whit ashamed of ill manners: such do say for them that the Gentlemen of France do so: which is a lie, as God will have it. Langæus, and Bellæus that be of France.

dead, and the noble Vidam of Chartres, that is alive, and infinitely more in France, which I hear tell of, prove this to be most false. And though some in France, which will need be Gentlemen, whether men will or no, and have more gentleship in their hat than in their head, be at deadly feud with both learning and honesty, yet I believe if that noble Prince king Francis the first were alive, they should have neither place in his Court, nor pension in his wars if he had knowledge of them. This opinion is not French, but plain Turkish: from whence some French fetch more faults than this: which, I pray God, keep out of England, and send also those of ours better minds, which bend themselves against virtue and learning, to the contempt of God, dishonor of their country to the hurt of many others, and at length, to the greatest harm, and utter destruction of themselves.

Some others, having better nature but less wit (for ill commonly, have overmuch wit), do not utterly dispraise learning, but they say that without learning, common experience, knowledge of all fashions, and haunting all companies shall work in youth both wisdom and ability to execute any weighty affair. Surely long experience does profit much, but most and almost only to him (if we mean honest affairs) that is diligently before instructed with precepts of well doing. For good precepts of learning, be the eyes of the mind to look wisely before a man, which way to go right, and which not.

Learning teaches more in one year than experience in twenty: And learning teaches safely when experience makes more miserable than wise. He hazards sore, that waxes wise by experience. An unhappy master he is, that is made cunning by many shipwrecks: A miserable merchant, that is neither rich nor wise, but after some bankruptcies. It is costly wisdom, that is bought by experience. We know by experience itself, that it is a marvelous pain to find out but a short way by long wandering. And surely, he that would prove wise by experience, he may be witty indeed, but even like a swift runner that runs fast out of his way, and upon the night, he knows not whither. And verily they be fewest of number that be happy or wise by unlearned experience. And look well upon the former life of those few, whether your example be old or young, who without learning have gathered, by long experience, a little wisdom and some happiness: and when you do consider what mischief they have committed, what dangers they have escaped (and yet twenty for one, do perish in the adventure) than think well with yourself, whether you would that your own son should come to wisdom and happiness by the way of such experience or no.

It is a notable tale that old Sir Roger Chamloe, sometime chief Justice, would tell of himself. When he was Ancient in Inne of Court, Certain young Gentlemen were brought before him to be corrected for certain disorders: And one of the lustiest said: Sir, we be young gentlemen, and wise men before us have proved all fashions, and yet those have done full well: this they said, because it was well known, that Sir Roger had been a good fellow in his youth. But he answered them very wisely. Indeed said he, in youth, I was, as you are now: and I had twelve fellows like unto myself, but not one of them came to a good end. And therefore, follow not my example in youth, but follow my council in age, if ever you think to come to this place, or to these years, that I am come unto, less you meet either with poverty or Tiburn in the way.

Thus experience of all fashions in youth, being in proof, always dangerous, in issue, seldom luckily, is a way, indeed, to overmuch knowledge, yet used commonly of such men which be either carried by some curious affection of mind, or driven by some hard necessity of life, to hazard the trial of over many perilous adventures. Erasmus the honor of learning of all our time said wisely that experience is the common schoolhouse of fools and ill men: Men of wit and honesty be otherwise instructed. For there be, that keep them out of fire, and yet was never burned: That beware of water, and yet was never near drowning: That hate harlots, and were never at the brothels: That abhor falsehood, and never break promise themselves.

ut will you see, a fit Similitude of this adventured experience. A father that does let loose his son to all experiences, is most like a fond hunter that lets slip a whelp to the whole herd. Twenty to one, he shall fall upon a rascal, and let go the fair game. Men that hunt so be either ignorant persons, privy stealers, or night walkers.

Learning therefore, you wise fathers, and good bringing up, and not blind and dangerous experience, is the next and readiest way that must lead your children, first to wisdom, and then to worthiness, if ever you purpose they shall come there. And to say all in short, though I lack authority to give counsel, yet I lack not good will to wish that the youth in England, especially Gentlemen, and namely nobility, should be by good bringing up so grounded in judgement of learning, so founded in love of honesty, as when they should be called forth to the execution of great affairs, in service of their Prince and country, they might be able to use and to order all experiences, were they good were they bad, and that according to the square, rule, and line, of wisdom learning and virtue.

And I do not mean, by all my talk, that young Gentlemen should always be pouring on a book, and by using good studies, should lease honest pleasure and haunt no good pastime, I mean nothing less: For it is well known that I both like and love, and have always, and do yet still, use all exercises and pastimes that be fit for my nature and ability. And beside natural disposition, in judgement also I was never either Stoic in doctrine, or Anabaptist in Religion, to dislike a merry, pleasant, and playful nature, if no outrage be committed against law, measure, and good order.

Therefore, I would wish that beside some good time, fitly appointed, and constantly kept, to increase by reading the knowledge of the tongues and learning, young gentlemen should use and delight in all Courtly exercises and Gentlemanlike pastimes. And good cause why: For the self same noble City of Athens, justly commended of me before, did wisely and upon great consideration appoint the Muses Apollo and Pallas, to be patrons of learning to their youth. For the Muses, besides learning, were also Ladies of dancing, mirth and minstrelsy: Apollo was god of shooting and Author of cunning playing upon Instruments: Pallas also was Lady mistress in wars. Whereby was nothing else meant, but that learning should be always mingled with honest mirth, and comely exercises: and that war also should be governed by learning, and moderated by wisdom, as did well appear in those Captains of Athens named by me before, and also in Scipio and Cæsar, the two Diamonds of Rome.

And Pallas was no more feared, in wearing Ægida, than she was praised, for choosing Oliva: whereby shined the glory of learning, which thus was Governor and Mistress, in the noble City of Athens, both of war and peace.
Therefore, to ride comely: to run fair at the tilt or ring: to play at all weapons: to shoot fair in bow, or surely in gun: to vault lustily: to run: to leap: to wrestle: to swim: To dance comely: to sing, and play of instruments cunningly: to hawk: to hunt: to play at tennis, and all pastimes generally, which be joined with labor, used in open place, and on the day light, containing either some fit exercise for war, or some pleasant pastime for peace, be not only comely and decent, but also very necessary for a Courtly Gentleman to use.

But of all kinds of pastimes fit for a Gentleman, I will, godwilling, in fitter place, more at large, declare fully in my book of the Cockpit: which I do write to satisfy some, I trust with some reason, that be more curious in marking other men's doings, than careful in mending their own faults. And some also will need busy themselves in marveling, and adding thereunto unfriendly talk, why I, a man of good years, and of no ill place, I thank God and my Prince, do make choice to spend such time in writing of trifles, as the school of shooting, the cockpit, and this book of the first Principles of Grammar, rather than to take some weighty matter in hand, either of Religion, or Civil discipline.

Wise men I know, will well allow of my choice herein: and as for such who have not wit of themselves, but must learn of others to judge right of men's doings, let them read that wise Poet Horace in his Arte Poetica, who willed wise men to beware of high and lofty Titles. For great ships require costly tackling, and also afterward dangerous government: Small boats be neither very chargeable in making, nor very oft in great jeopardy: and yet they carry many times as good and costly ware as greater vessels do. A mean Argument may easily bear the light burden of a small fault, and have always at hand a ready excuse for ill handling: And some praise it is, if it so chance to be better indeed than a man dare venture to seem. A high title does charge a man with the heavy burden of too great a promise: and therefore said Horace very wittily, that that Poet was a very fool, that began his book with a goodly verse indeed but over proud:

Fortunam Priami cantabo and nobile bellum,

And after, as wisely:

Quanto rectius hic, qui nil molitur inepte. etc.

Meaning Homer, who within the compass of a small Argument, of one harlot and of one good wife, did utter so much learning in all kinds of sciences, as, by the judgement of Quintilian, he deserved so high a praise that no man yet deserved to sit in the second degree beneath him. And thus much out of my way, concerning my purpose in spending pen and paper and time upon trifles, and namely to answer some that have neither wit nor learning to do anything themselves, neither will nor honesty to say well of other.

To join learning with comely exercises, Conto Baldesær Castiglione in his book Cortegiano does trimly teach: which book, advisedly read, and diligently followed, but one year at home in England would do a young gentleman more good, I wish, than three years travel abroad spent in Italy. And I marvel this book is no more read in the Court than it is, seeing it is so well translated into English by a worthy Gentleman Sir Th. Hobbie, who was many ways well furnished with learning, and very expert in knowledge of diverse tongues.

And beside good precepts in books, in all kinds of tongues, this Court also never lacked many fair examples for young gentlemen to follow: And surely one example is more valuable, both to good and ill, than 20 precepts written in books: and so Plato, not in one or two, but diverse places, does plainly teach.

If King Edward had lived a little longer, his only example had bred such a race of worthy learned gentlemen as this Realm never yet did afford.

And in the second degree, two noble Primroses of Nobility, the young Duke of Suffolk and Lord H. Matreuers, were such two examples to the Court for learning as our time may rather wish, than look for again.

At Cambridge also, in St. Johns College, in my time, I do know that not so much the good statutes as two Gentlemen of worthy memory, Sir John Cheke and Doctor Readman, by their only example of excellency in learning, of godliness in living, of diligency in studying, of counsel in exhorting, of good order in all things, did breed up so many learned men in that one College of St. Johns at one time, as I believe the whole University of Louaine in many years was never able to afford.

Present examples of this present time, I list not to touch: yet there is one example for all the Gentlemen of this Court to follow, that may well satisfy them, or nothing will serve them nor no example move them, to goodness and learning.

It is your shame (I speak to you all, you young Gentlemen of England), that one maid should go beyond you all, in excellency of learning and knowledge of diverse tongues. Point forth six of the best given Gentlemen of this Court, and all they together show not so much good will, spend not so much time, bestow not so many hours, daily orderly and constantly, for the increase of learning and knowledge, as does the Queen's Majesty herself. Yea I believe that beside her perfect readiness in Latin, Italian, French, and Spanish, she reads here now at Windsor more Greek every day than some Prebendary of this Church does read Latin in a whole week. And that which is most praiseworthy of all, within the walls of her privy chamber she has obtained that excellency of learning, to understand, speak, and write, both wittily with head, and fair with hand, as scarce one or two rare wits in both the Universities have in many years reached unto. Amongst all the benefits that God has blessed me with, next the knowledge of Christ's true Religion, I count this the greatest, that it pleased God to call me to be one poor minister in setting forward these excellent gifts of learning in this most excellent Prince. Whose only example, if the rest of our nobility would follow, than might England be, for learning and wisdom in nobility, a spectacle to all the world beside. But see the mishap of men: The best examples have never such force to move to any goodness, as the bad, vain, light and fond have to all illness.

And one example, though out of the compass of learning, yet not out of the order of good manners, was notable in this Court not fully 24 years ago, when all the acts of Parliament, many good Proclamations, diverse straight commandments, sore punishment openly, special regard privately, could not do so much to take away one disorder, as the example of one big one of this Court did, still to keep up the same: The memory whereof does yet remain in a common proverb of Birching lane.

Take heed therefore, you great ones in the Court, yea though you be the greatest of all, take heed what you do, take heed how you live. For as you great ones use to do, so all mean men love to do. You be in deed makers or marrers of all men's manners within the Realm. For though God has placed you to be chief in making of laws, to bear greatest authority, to command all others: yet God does order that all your laws, all your authority, all your commandments, do not half so much with mean men as does your example and manner of living. And for example even in the greatest matter, if you yourselves do serve God gladly and orderly for conscience's sake, not coldly and sometimes for manner's sake, you carry all the Court with you, and the whole Realm beside, earnestly and orderly to do the same. If you do otherwise, you be the only authors of all disorders in Religion, not only to the Court, but to all England beside. Infinite shall be made cold in Religion by your example, that never were hurt by reading of books.

After that your scholar, as I said before, shall come indeed first to a ready perfectness in translating, then to a ripe and skillful choice in marking out his six points, as:

1) Proprium.
2) Translatum.
3) Synonymum.
4) Contrarium.
5) Diuersum.
6) Phrases

Then take this order with him: Read daily unto him some book of Tully, as the third book of Epistles chosen out by Sturmius, de Amicitia, or that excellent Epistle containing almost the whole first book ad Q. fra: some Comedy of Terence or Plautus: but in Plautus, skillful choice must be used by the master to train his scholar to a judgement in cutting out perfectly over old and improper words: Cæs. Commentaries are to be read with all curiosity, especially without all exception to be made, either by friend or foe, is seen the unspotted propriety of the Latin tongue, even when it was, as the Grecians say, in akme, that is, at the highest pitch of all perfectness: or some Orations of T. Liuius, such as be both longest and plainest.

These books I would have him read now, a good deal at every lecture: for he shall not now use daily translation, but only construe again, and parse, where you suspect is any need: yet let him not omit in these books his former exercise, in marking dilligently, and writing orderly out his six points. And for translating, use you yourself every second or third day to choose out some Epistle ad Atticum, some notable common place out of his Orations, or some other part of Tully, by your discretion, which your scholar may not know where to find: and translate it you yourself into plain natural English, and then give it him to translate into Latin again: allowing him good space and time to do it, both with diligent heed, and good advisement. Here his wit shall be new set on work: his judgement for right choice, truly tried: his memory for sure retaining, better exercised, than by learning anything without the book: and here how much he has profited shall plainly appear. When he brings it translated unto you, bring you forth the place of Tully: lay them together: compare the one with the other: commend his good choice, and right placing of words: Show his faults gently, but blame them not over sharply: for of such missings, gently admonished of, proceeds glad and good heed taking: of good heed taking, springs chiefly knowledge, which after grows to perfectness, if this order be diligently used by the scholar and gently handled by the master: for here shall all the hard points of Grammar both easily and surely be learned up: which, scholars in common schools, by making of Latin, be groping at with care and fear, and yet in many years, they scarce can reach unto them. I remember when I was young, in the North, they went to the Grammar school, little children: they came from that great lubbers: always learning and little profiting: learning without books everything, understanding within the book little or nothing: Their whole knowledge, by learning without the book, was tied only to their tongue and lips, and never ascended up to the brain and head, and therefore was soon spit out of the mouth again: They were, as men, always going, but ever out of the way: and why? For their whole labor, or rather great toil without order, was even vain idleness without profit. Indeed, they took great pains about learning: but employed small labour in learning: When by this way prescribed in this book, being straight, plain, and easy, the scholar is always laboring with pleasure, and ever going right on forward with profit: always laboring I say, for he have construed parsed, twice translated over by good advisement, marked out his six points by skillful judgement, he shall have necessary occasion to read over every lecture a dozen times, at the least. Which, because he shall do always in order, he shall do it always with pleasure: And pleasure allures love: love has lust to labor: labor always obtains his purpose, as most truly both Aristotle in his Rhetoric and Oedipus in Sophocles do teach, saying, pan gar ekponoumenon aliske. et. cet. and this oft reading is the very right following of that good Counsel, which Pliny did give to his friend Fuscus, saying, Multum, non multa. But to my purpose again:

When by this diligent and speedy reading over, those forenamed good books of Tully, Terence, Cæsar, and Livy, and by this second kind of translating out of your English, time shall breed skill, and use shall bring perfection, then you may try, if you will, your scholar, with the third kind of translation: although the two first ways, by my opinion, be not only sufficient of themselves, but also surer, both for the master's teaching and scholar's learning, 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 friend, naturally, according to the disposition of the child, or some tale or fable or plain narration, according as Aphthonius began his exercises of learning, and let him translate it into Latin again, abiding in such place where no other scholar may prompt him. But yet, use you yourself such discretion for choice therein as the matter may be within the compass, both for words and sentences, of his former learning and reading. And now take heed, lest your scholar do not better in some point than you yourself, except you have been diligently exercised in these kinds of translating before:

I had once a proof hereof, tried by good experience by a dear friend of mine, when I came first from Cambridge to serve the Queen's Majesty, then Lady Elizabeth, lying at worthy Sir Anthony Dennis in Chasten. John Whitney, a young gentleman, was my bedfellow, who willing by good nature and provoked by my advise, began to learn the Latin tongue after the order declared in this book. We began after Christmas: I read unto him Tully de Amicitia, which he did every day twice translate out of Latin into English, and out of English into Latin again. About St. Laurence tide after, to prove how he profited, I did choose out Torquatus' talk de Amicitia, in the later end of the first book de finib. because that place was the same in matter, like in words and phrases, nigh to the form and fashion of sentences, as he had learned before in de Amicitia. I did translate it myself into plain English, and gave it him to turn into Latin: Which he did, so choicely, so orderly, so without any great miss in the hardest points of Grammar, that some in seven years in Grammar schools, yea, and some in the Universities too, cannot do half so well. This worthy young Gentleman, to my greatest grief, to the great lamentation of that whole house, and especially to that most noble Lady, now Queen Elizabeth herself, departed within few days, out of this world.

And if in any cause, a man may without offence of God speak somewhat ungodly, surely it was some grief unto me to see him hurry so hastily to God as he did. A Court full of such young Gentlemen were rather a Paradise than a Court upon earth.
There are six ways appointed by the best learned men, for the learning of tongues and increase of eloquence, as

1) Translatio linguarum.
2) Paraphrasis.
3) Metaphrasis.
4) Epitome.
5) Imitatio.
6) Declamatio

All these be used and commended, but in order and for respects: as person, ability, place, and time shall require. The five last be fitter for the master than the scholar: for men, than for children: for the universities, rather than for Grammar schools: yet nevertheless, which is fittest in my opinion for our school, and which is either wholly to be refused or partly to be used for our purpose, I will, by good authority and some reason, I trust particularly of every one, and largely enough of them all, declare orderly unto you.

1) Translatio linguarum.
Translation is easy in the beginning for the scholar, and brings also much learning and great judgement to the master. It is most common, and most commendable of all other exercises for youth: most common, for all your constructions in Grammar schools be nothing else but translations: but because they be not double translations, as I do require, they bring forth but simple and single commodity, and because also they lack the daily use of writing, which is the only thing that breeds deep roots, both in your wit, for good understanding, and in you memory, for sure keeping of all that is learned. Most commendable also, and that by your judgement of all authors, which entreat of these exercises.

Tully in the person of L. Crassus, whom he made his example of eloquence and true judgement in learning, did not only praise specially, and choose this way of translation for a young man, but did also discommend and refuse his own former wont, in exercising Paraphrasin and Metaphrasin. Paraphrasis is to take some eloquent Oration, or some notable common place in Latin, and express it with other words: Metaphrasis is to take some notable place out of a good Poet, and turn the same sense into meter, or into other words in Prose. Crassus, or rather Tully, did dislike both these ways, because the Author, either Orator or Poet, had chosen out before the fittest words and aptest composition for that matter, and so he, in seeking other, was driven to use the worse.

Quintilian also preferred translation before all other exercises: yet having a lust to dissent from Tully (as he did in very many places, if a man read his Rhetoric over advisedly, and that rather of an envious mind, than of any just cause) did greatly commend Paraphrasis, crossing spitefully Tully's judgement in refusing the same: and so do Ramus and Talæus even at this day in France to. But such singularity, in dissenting from the best men's judgements, in liking only their own opinions, is much disliked of all them that join with learning, discretion, and wisdom. For he that can neither like Aristotle in Logic and Philosophy, nor Tully in Rhetoric and Eloquence, will from these steps likely enough presume, by like pride, to mount here to the disliking of greater matters: that is either in Religion, to have a dissentious head, or in the common wealth, to have a factious heart: as I knew one a student in Cambridge, who, for a singularity, began first to dissent in the schools from Aristotle, and soon after became a perverse Aryan, against Christ and all true Religion: and studied diligently Origene, Basileus, and S. Hierome, only to glean out of their works the pernicious heresies of Celsus, Eunomius, and Heluidius, whereby the Church of Christ was so poisoned with all.

But to leave these high points of divinity, surely, in this quiet and harmless controversy for the liking or disliking of Paraphrasis for a young scholar, even as far as Tully goes beyond Quintilian, Ramus, and Talæus in perfect Eloquence, even so much, by my opinion, come they behind Tully for true judgement in teaching the same. Plinius Secundus, a wise Senator of great experience, excellently learned himself, a liberal Patron of learned men, and the purest writer, in my opinion, of all his age, I except not Suetonius, his two schoolmasters Quintilian and Tacitus, nor yet his most excellent learned Uncle, the Elder Plinius, did express in an Epistle to his friend Fuscus, many good ways for order in study: but he began with translation, and preferred it to all the rest: and because his words be notable, I will recite them.

Vtile in primis, vt multi præcipiunt, ex Græco in Latinum, and ex Latino vertere in Græcum: Quo genere exercitationis, proprietas splendorque verborum, apta structura sententiarum, figurarum copia and explicandi vis colligitur. Præterea, imitatione optimorum, facultas similia inueniendi paratur: and quæ legentem, fefellissent, transferentem fugere non possunt. Intelligentia ex hoc, and iudicium acquiritur.

You perceive how Pliny teaches, that by this exercise of double translating is learned easily, sensibly, by little and little, not only all the hard congruities of Grammar, the choice of aptest words, the right framing of words and sentences, comeliness of figures and forms, fit for every matter, and proper for every tongue, but that which is greater also, in marking daily and following diligently thus, the steps of the best Authors, like invention of Arguments, like order in disposition, like utterance in Elocution, is easily gathered up: whereby your scholar shall be brought not only to like eloquence, but also to all true understanding and right judgement, both for writing and speaking. And whereDionysus Halicarnassaeus had written two excellent books, the one, de delectu optimorum verborum, the which, I fear, is lost, the other, of the right framing of words and sentences, which does remain yet in Greek, to the great profit of all them that truly study for eloquence, yet this way of double translating shall bring the whole profit of both these books to a diligent scholar, and that easily and pleasantly, both for fit choice of words, and apt composition of sentences. And by these authorities and reasons am I moved to think this way of double translating, either only or chiefly, to be fittest for the speedy and perfect attaining of any tongue. And for speedy attaining, I dare venture a good wager if a scholar in whom is aptness, love, diligence, and constancy, would but translate after this sort one little book in Tully, as de senectute, with two Epistles, the first ad Q. fra: the other ad lentulum, the last save one in the first book, that scholar, I say, should come to a better knowledge in the Latin tongue than the most part do that spend four or five years in tossing all the rules of Grammar in common schools. Indeed this one book with these two Epistles is not sufficient to afford all Latin words (which is not necessary for a young scholar to know) but it is able to furnish him fully for all points of Grammar, with the right placing ordering, and use of words in all kind of matter. And why not? For it is read, that Dionysus Prussæus, that wise Philosopher and excellent orator of all his time, did come to the great learning and utterance that was in him by reading and following only two books, Phædon Platonis, and Demosthenes' most notable oration peri parapresbeias. And a better and nearer example herein may be our most noble Queen Elizabeth, who never took yet Greek nor Latin Grammar in her hand after the first declining of a noun and a verb, but only by this double translating of Demosthenes and Isocrates daily without missing every forenoon, and likewise some part of Tully every afternoon, for the space of a year or two, has attained to such a perfect understanding in both the tongues, and to such a ready utterance of the Latin and that with such a judgement as they be few in number in both the universities, or elsewhere in England, that be in both tongues comparable with her Majesty. And to conclude in a short room, the commodities of double translation, surely the mind by daily marking first the cause and matter: then, the words and phrases: next, the order and composition: after the reason and arguments: then the forms and figures of both the tongues: lastly, the measure and compass of every sentence must needs by little and little draw unto it the like shape of eloquence, as the author does use, which is read.

And thus much for double translation.

2) Paraphrasis.
Paraphrasis, the second point, is not only to express at large with more words, but to strive and contend (as Quintilian said) to translate the best Latin authors into other Latin words, as many or thereabouts.

This way of exercise was used first by C. Crabo, and taken up for a while by L. Crassus, but soon after, upon due proof thereof, rejected justly by Crassus and Cicero: yet allowed and made sterling again by M. Quintilian: nevertheless shortly after, by better assay, disallowed of his own scholar Plinius Secundus, who termed it rightly thus Audax contentio. It is a bold comparison indeed, to think to say better than that is best. Such turning of the best into worse, is much like the turning of good wine out of a faire sweet flagon of silver into a foul musty bottle of ledder: or, to turn pure gold and silver into foul brass and copper.

Such kind of Paraphrasis, in turning, chopping, and changing the best to worse, either in the mint or schools (though M. Brokke and Quintilian both say the contrary), is much disliked of the best and wisest men. I can better allow an other kind of Paraphrasis, to turn rude and barbarous into proper and eloquent: which nevertheless is an exercise not fit for a scholar, but for a perfect master, who in plenty has good choice, in copy has right judgement, and grounded skill, as did appear to be in Sebastian Castalio, in translating Kemppe's book de Imitando Christo.

But to follow Quintilian's advice for Paraphrasis, were even to take pain, to seek the worse and fouler way, when the plain and fairer is occupied before your eyes.

The old and best authors that ever wrote were content if occasion required to speak twice of one matter, not to change the words, but rhetos, that is, word for word to express it again. For they thought that a matter, well expressed with fit words and apt composition, was not to be altered, but liking it well themselves, they thought it would also be well allowed of others.
A schoolmaster (such one as I require) knows that I say true.

He reads in Homer, almost in every book, and especially in Secundo et nono Iliados, not only some verses, but whole leaves, not to be altered with new, but to be uttered with the old selfsame words.

He knows that Xenophon, writing twice of Agesilaus, once in his life, again in the history of the Greeks, in one matter keeps always the selfsame words. He does the like, speaking of Socrates, both in the beginning of his Apology and in the last end of apomnemoneumaton.

Demosthenes also in 4. Philippica does borrow his own words uttered before in his oration de Chersoneso. He does the like, and that more at large, in his orations, against Androtion and Timocrates.

In Latin also, Cicero in some places, and Virgil in more, do repeat one matter with the selfsame words. These excellent authors did thus not for lack of words, but by judgement and skill: whatsoever other more curious, and less skillful, do think, write, and do.

Paraphrasis nevertheless has good place in learning, but not by my opinion for any scholar, but is only to be left to a perfect master, either to expound openly a good author with all, or to compare privately, for his own exercise, how some notable place of an excellent author may be uttered with other fit words: But if you alter also the composition, form, and order then that is not Paraphrasis, but Imitation, as I will fully declare in fitter place.

The scholar shall win nothing by Paraphrasis, but only, if we may believe Tully, to choose worse words, to place them out of order, to fear overmuch the judgement of the master, to dislike overmuch the hardness of learning, and by use, to gather up faults, which hardly will be left off again.

The master in teaching it shall rather increase his own labor, than his scholar's profit: for when the scholar shall bring unto his master a piece of Tully or Cæsar turned into other Latin, then must the master come to Quintilian's goodly lesson de Emendatione, which (as he says) is the most profitable part of teaching, but not in my opinion, and namely for youth in Grammar schools. For the master now takes double pains: first, to mark what is amiss: again, to invent what may be said better. And here perchance a very good master may easily both deceive himself, and lead his scholar into error.
It requires greater learning and deeper judgement than is to be hoped for at any schoolmaster's hand: that is, to be able always learnedly and perfectly.

Mutare quod ineptum est:
Transmutare quod peruersum est:
Replere quod deest;
Detrahere quod obest:
Expungere quod inane est

And that which requires more skill, and deeper consideration

Premere tumentia:
Extollere humilia:
Astringere luxuriantia:
Componere dissoluta

The master may here only stumble and perchance fall in teaching, to the marring and maiming of the scholar in learning, when it is a matter of much reading, of great learning, and tried judgement, to make true difference between

Sublime, et Tumidum:
Grande, et immodicum:
Decorum, et ineptum:
Perfectum, et nimium

Some men of our time, counted perfect masters of eloquence, in their own opinion the best, in other men's judgements very good, as Omphalius everywhere, Sadoletus in many places, yea also my friend Osorius, namely in his Epistle to the Queen and in his whole book de Iusticia, have so overreached themselves in making true difference in the points before rehearsed, as though they had been brought up in some school in Asia to learn to decline, rather than in Athens with Plato, Aristotle, and Demosthenes (from whence Tully fetched his eloquence) to understand what in every matter, to be spoken or written on, is in very deed, 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 only mark that scholars, in all their study, must always shoot at, if they purpose an other day to be either sound in Religion or wise and discrete in any vocation of the common wealth.

Again, in the lowest degree, it is no low point of learning and judgement for a schoolmaster to make true difference between

Humile and depressum:
Lene and remissum:
Siccum and aridum:
Exile and macrum:
Inaffectatum and neglectum

In these points, some, loving Melancthon well, as he was well worthy, but yet not considering well nor wisely how he of nature, and all his life and study by judgement was wholly spent in genere Disciplinabili, that is, in teaching, reading, and expounding plainly and aptly school matters, and therefore employed thereunto a fit, sensible, and calm kind of speaking and writing, some I say, with very well loving but not with very well weighing Melancthon's doings, do frame themselves a style, cold, lean, and weak, though the matter be never so warm and earnest, not much unlike unto one that had a pleasure, in a rough, rainy, winter day, to cloath himself with nothing else, but a demi, buckram cassock, plain without pleats, and single without lining: which will neither bear of wind nor weather, nor yet keep out the sun, in any hot day.

Some suppose, and that by good reason, that Melancthon himself came to this low kind of writing by using over much Paraphrasis in reading: For studying thereby to make everything straight and easy, in smoothing and planing all things too much, never leaves, while the sense itself be left, both loose and lazy. And some of those Paraphrasis of Melancthon be set out in Print, as Pro Archia Poeta, and Marco Marcello: But a scholar, by my opinion, is better occupied in playing or sleeping, than in spending time not only vainly but also harmefully in such a kind of exercise.

If a master would have a perfect example to follow, how, in Genere sublimi, to avoid Nimium, or in Mediocri, to attain Satis, or in Humili, to eschew Parum, let him read diligently for the first, Secundam Philippicam, for the mean, De Natura Deorum, and for the lowest, Partitiones. Or, if in an other tongue, you look for like example, in like perfection, for all those three degrees, read Pro Ctesiphonte, Ad Leptinem, and Contra Olympiodorum, and what wit, Arte, and diligence is able to afford, you shall plainly see.

For our time, the odd man to perform all three perfectly, whatsoever he does, and to know the way to do them skillfully, whatsoever he lists, is, in my poor opinion, Ioannes Sturmius.

He also councils all scholars 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 neither, except such one as is already furnished with plenty of learning, and grounded with steadfast judgement before.

All these faults, that thus many wise men do find with the exercise of Paraphrasis, in turning the best Latin into other, as good as they can, that is, you may be sure, into a great deal worse than it was, both in right choice for propriety, and true placing, for good order is committed also commonly in all common schools by the schoolmasters, in tossing and troubling young wits (as I said in the beginning) with that butcherly fear in making of Latins.

Therefore, in place of Latin for young scholars, and of Paraphrasis for the masters, I would have double translation specially used. For in double translating a perfect piece of Tully or Cæsar, neither the scholar in learning nor the master in teaching can err. A true touchstone, a sure metawand lies before both their eyes. For all right congruity: propriety of words: order in sentences: the right imitation, to invent good matter, to dispose it in good order, to confirm it with good reason, to express any purpose fitly and orderly, is learned thus both easily and perfectly: Yea, to miss sometimes in this kind of translation brings more profit than to hit right, either in Paraphrasi or making of Latins. For though you say well, in a Latin making, or in a Paraphrasis, yet you being but in doubt and uncertain whether you say well or no, you gather and lay up in memory no sure fruit of learning thereby: But if you fault in translation, you are easily taught how perfectly to amend it, and so well warned how after to eschew all such faults again.

Paraphrasis therefore, by my opinion, is not suitable for Grammar schools: nor yet very fit for young men in the university, until study and time have bred in them perfect learning and steadfast judgement.

There is a kind of Paraphrasis which may be used without all hurt to much profit: but it serves only the Greek and not the Latin, nor no other tongue as to alter linguam Ionicam aut Doricam into meram Atticam: A notable example there is left unto us by a notable learned man Dionysus Halicarnasus who in his book Peri syntaxeos, did translate the goodly story of Candaules and Gyges in 1. Heroditus, out of Ionica lingua into Attic Read the place, and you shall take both pleasure and profit in conference of it. A man that is exercised in reading Thucydides, Xenophon, Plato, and Demosthenes, in using to turn like places of Herodotus, after like sort, should shortly come to such a knowledge in understanding, speaking, and writing the Greek tongue, as few or none have yet attained in England. The like exercise out of Dorica lingua may be also used, if a man take that little book of Plato, Timæus Locrus, de Animo et natura, which is written Dorice, and turn it into such Greek, as Plato used in other works. The book is but two leaves: and the labor would be but two weeks: but surely the profit, for easy understanding and true writing the Greek tongue, wold countervail with the toil that some men take, in otherwise coldly reading that tongue two years.

And yet for the Latin tongue, and for the exercise of Paraphrasis, in those places of Latin that can not be bettered, if some young man, excellent of wit, couragous in will, lusty of nature, and desirous to contend even with the best Latin to better it, if he can, surely I commend his forwardness, and for his better instruction therein I will set before him as notable an example of Paraphrasis as is in Record of learning. Cicero himself did contend, in two sundry places, to express one matter with diverse words: and that is Paraphrasis, said Quintillian. The matter, I suppose, is taken out of Panætius: and therefore being translated out of Greek at diverse times, is uttered for his purpose with diverse words and forms: which kind of exercise, for perfect learned men, is very profitable.

2) De Finib.

a. Homo enim Rationem habet à natura menti datam quæ, and causas rerum et consecutiones videt, and similitudines, transfert, and disiuncta coniungit, and cum præsentibus futura copulat, omnemque complectitur vitæ consequentis statum. b. Eademque ratio facit hominem hominum appetentem, cumque his, natura, and sermone in usu congruentem: vt profectus à caritate domesticorum ac suorum, currat longius, and 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, and c.

1) Officiorum.

a. Homo autem, qui rationis est particeps, per quam consequentia cernit, and causas rerum videt, earumque progressus, et quasi antecessiones non ignorat, similitudines, comparat, rebusque præsentibus adiungit, atque annectit futuras, facile totius vitæ cursum videt, ad eamque degendam præparat res necessarias. b. Eademque natura vi rationis hominem conciliat homini, and ad Orationis, and ad vitæ societatem: ingeneratque imprimis præcipuum quendam amorem in eos, qui procreati sunt, impellitque vt hominum cœtus and celebrari inter se, and sibi obediri velit, ob easque causas studeat parare ea, quæ suppeditent ad cultum and ad victum, nec sibi soli, sed coniugi, liberis, cæterisque quos charos habeat, tuerique debeat. c. Quæ cura exsuscitat etiam animos, and maiores ad rem gerendam facit: imprimisque hominis est propria veri inquisitio atque inuestigatio: ita cum sumus necessarijs negocijs curisque vacui, tum auemus aliquid videre, audire, addiscere, cognitionemque rerum mirabilium. and c.

The conference of these two places, containing so excellent a piece of learning as this is, expressed by so worthy a wit as Tully's was, must need bring great pleasure and profit to him that makes true count of learning and honesty. But if we had the Greek Author, the first Pattern of all, and thereby to see how Tully's wit did work at diverse times, how out of one excellent Image might be framed two other, one in face and favor, but somewhat differing in form, figure, and color, surely such a piece of workmanship compared with the Pattern itself would better please the ease of honest, wise, and learned minds, than two of the fairest Venusses that ever Apples made.
And thus much, for all kinds of Paraphrasis, fit or unfit, for scholars or other, as I am led to think not only by mine own experience, but chiefly by the authority and judgement of those whom I myself would gladliest follow, and do council all mine to do the same: not contending with any other, that will otherwise either think or do.

3) Metaphrasis.
This kind of exercise is all one with Paraphrasis, save it is out of verse either into prose or into some other kind of meter: or else, out of prose into verse, which was Socrates' exercise and pastime ( as Plato reported) when he was in prison, to translate Æsop's Fables into verse. Quintilian did greatly praise also this exercise: but because Tully did disallow it in young men, by my opinion, it were not well to use it in Grammar schools, even for the selfsame causes that be recited against Paraphrasis. And therefore, for the use or misuse of it the same is to be thought that is spoken of Paraphrasis before. This was Sulpitius' exercise: and he gathering up thereby a Poetical kind of talk, is justly named of Cicero, grandis et Tragicus Orator: which I think is spoken not for his praise, but for other men's warning, to eschew the like fault. Yet nevertheless, if our schoolmaster for his own instruction is desirous to see a perfect example thereof, I will recite one, which I think no man so bold to say that he can amend it: and that is Chrises the Priestess' Oration to the Greeks, in the beginning of Homers Illiad, turned excellently into prose by Socrates himself, and that advisedly and purposely for other to follow: and therefore he called this exercise in the same place, mimesis, that is, Imitatio, which is most true: but, in this book, for teaching's sake, I will name it Metaphrasis, retaining the word that all teachers in this case do use.

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
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, entellomenos 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, apochoresas 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 art for wit and eloquence, is most pleasant and profitable for a man of ripe judgement. Plato's turning of Homer in this place does not ride a loft in Poetical terms, but goes low and soft on foot, as prose and Pedestris oratio should do. If Sulpitius had had Plato's consideration in right using this exercise, he had not deserved the name of Tragicus Orator, who should rather have studied to express vim Demosthenis, than furorem Poætæ, how good so ever he was whom he did follow.

And therefore would I have our schoolmaster weigh well together Homer and Plato, and mark diligently these four points, what is kept: what is added: what is left out: what is changed, either in choice of words, or form of sentences: which four points be the right tools to handle like a workman, this kind of work: as our scholar shall better understand when he has been a good while in the University: to which time and place I chiefly remit this kind of exercise.

And because I ever thought examples to be the best kind of teaching, I will recite a golden sentence out of that Poet which is next unto Homer, not only in time, but also in worthiness: which has been a pattern for many worthy wits to follow by this kind of Metaphrasis, but I will content myself with four workmen, two in Greek, and two in Latin, such as in both the tongues, wiser and worthier can not be looked for. Surely, no stone set in gold by most cunning workmen is indeed, if right count be made, more worthy the looking on than this golden sentence, diversly wrought upon by such four excellent masters.

Hesiodus. 2.
outos men panariotos, os auto panta noese,
phrassamenos ta k epeita kai es telos esin ameino:
esthlos d au kakeinos, os eu eiponti pithetai,
os de ke met autos noee, met allou akouon
en thymo balletai, o d aut achreios aner

Thus rudely turned into base English.

That man in wisdom passes all,
to know the best who has a head:
And suitably wise each counted shall,
who yields himself to wise men's read:
Who has no wit, nor none will hear,
amongest all fools the bell may bear.

Sophocles in Antigone.

Phem egoge presbeuein poly,
Phynai ton andra pant epiotemes pleon:
Ei d oun (philei gar touto me taute repein),
Kai ton legonton eu kalon to manthanein

Mark the wisdom of Sophocles, in leaving out the last sentence, because it was not comely for the son to use it to his father.

D. Basileus in his Exhortation to youth.

1.Memnesthe tou Esiodou, os phesi, ariston men einai ton par eautou ta deonta
xynoronta. 2. Esthlon de kakeinon, 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 does not plainly express the last sentence, but does invent it fitly for his purpose, to taunt the folly and simplicity in his adversary Actius, not weighing wisely the subtle doings 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 four, Sophocles, S. Basil, Cicero, or Livy, has expressed Hesiodus best, the judgement is as hard as the workmanship of every one is most excellent indeed. Another example out of the Latin tongue also I will recite for the worthiness of the workmanship thereof, and that is Horace, who has so turned the beginning of Terence Eunuchus, as does work in me a pleasant admiration as oft so ever as I compare those two places together. And though every master, and every good scholar too, do know the places both in Terence and Horace, yet I will set them here in one place together, 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 contumelias? exclusit: reuocat, redeam? non, si me obsecret. PARMENO 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 much profit to ripe heads, and stayed judgements: because, in travelling in it, the mind must needs be very attentive and busily occupied in turning and tossing itself many ways: and conferring with great pleasure, the variety of worthy wits and judgements together: But this harm may soon come thereby, and namely to young scholars, less in seeking other words and new form of sentences, they chance upon the worse: for the which only cause Cicero thinks this exercise not to be fit for young men.

4) Epitome.
This is a way of study belonging rather to matter, than to words: to memory, than to utterance: to those that be learned already, and has small place at all amongst young scholars in Grammar schools. It may profit privately some learned men, but it has hurt generally learning itself very much. For by it have we lost whole Trogus, the best part of T. Liuius, the goodly Dictionary of Pompeius festus, a great deal of the Civil law, and other many notable books, for the which cause I do the more dislike this exercise, both in old and young.

Epitome is good privately for himself that does work it, but ill commonly for all other that use other men's labor therein: a silly poor kind of study, not unlike to the doing of those poor folk which neither till, nor sow, nor reap themselves, but glean by stealth upon other men's grounds. Such have empty barns for dear years.

Grammar schools have few Epitomes to hurt them, except Epitheta Textoris, and such beggarly gatherings, as Horman, Whittington, and other like vulgars for making of Latin: yet I do wish that all rules for young scholars were shorter than they be. For without doubt, Grammatica itself is sooner and surer learned by examples of good authors, than by the naked rules of Grammarians. Epitome hurts more in the universities and study of Philosophy: but most of all, in divinity itself.

Indeed books of common places be very necessary, to induce a man into an orderly general knowledge, how to refer orderly all that he reads, ad certa rerum Capita, and not wander in study. And to that end did P. Lombardus, the master of sentences and Ph. Melancthon in our days, write two notable books of common places.

But to dwell in Epitomes and books of common places, and not to bind himself daily by orderly study, to read with all diligence, principally the holiest scripture and with all,the best Doctors, and so to learn to make true difference betwixt the authority of the one and the Council of the other, makes so many seeming and sunburnt ministers as we have, whose learning is gotten in a summer heat and washed away with a Christmas snow again: who nevertheless are less to be blamed than those blind buzzards, who in late years, of willful maliciousness, would neither learn themselves nor could teach others any thing at all.

Paraphrasis has done less hurt to learning than Epitome: for no Paraphrasis, though there be many, shall ever take away David's Psalter. Erasmus Paraphrasis being never so good, shall never banish the new Testament. And in another school, the Paraphrasis of Brocardus, or Sambucus, shall never take Aristotle's Rhetoric, nor Horace's de Arte Poetica, out of learned men's hands.

But as concerning a school Epitome, he that would have an example of it, let him read Lucian peri kallous which is the very Epitome of Isocrates' oration de laudibus Helenæ, whereby he may learn, at the least, this wise lesson, that a man ought to beware to be overbold, in altering an excellent man's work.

Nevertheless, some kind of Epitome may be used by men of skillful judgement to the great profit also of others. As if a wise man would take Halles' Chronicle, where much good matter is quite marred with Indenture English, and first, change strange and pedantic terms into proper and commonly used words: next, especially to weed out that which is superfluous and idle, not only where words be vainly heaped one upon another but also where many sentences of one meaning be patched up together as though M. Hall had been not writing the story of England, but varying a sentence in Hitching school: surely a wise learned man, by this way of Epitome, in cutting away words and sentences and diminishing nothing at all of the matter, should leave to men's use a story half as much as it was in quantity but twice as good as it was, both for pleasure and also commodity.

Another kind of Epitome may be used likewise very well, to much profit. Some man, either by lustiness of nature or brought by ill teaching to a wrong judgement, is overfull of words, sentences, and matter, and yet all his words be proper, apt and well chosen: all his sentences be round and trimly framed: his whole matter grounded upon good reason, and stuffed with full arguments, for his intent and purpose. Yet when his talk shall be heard, or his writing be read, of such one as is either of my two dearest friends, M. Haddon at home, or John Sturmius in Germany, that Nimium in him which fools and unlearned will most commend, shall either of these two bite his lip or shake his head at it.

This fullness as it is not to be disliked in a young man, so in farther age, in greater skill and weightier affairs, it is to be temperated or else discretion and judgement shall seem to be wanting in him. But if his style be still overrank and lusty, as some men being never so old and spent by years will still be full of youthful conditions as was Sir F. Bryan, and evermore would have been: such a rank and full writer must use, if he will do wisely the exercise of a very good kind of Epitome, and do, as certain wise men do, that be overfat and fleshy: who leaving their own full and plentiful table go to sojourn abroad from home for a while, at the temperate diet of some sober man: and so by little and little cut away the grossness that is in them. As for an example: If Osorius would leave of his lustiness in striving against S. Austen, and his overrank railing against poor Luther, and the truth of God's doctrine, and give his whole study not to write any thing of his own for a while, but to translate Demosthenes, with so straight, fast, and temperate a style in Latin as he is in Greek, he would become so perfect and pure a writer, I believe, as has been few or none since Cicero's days: And so, by doing himself and all learned much good, do others less harm, and Christ's doctrine less injury, than he does: and with all, win unto himself many worthy friends, who agreeing with him gladly, in love and liking of excellent learning, are sorry to see so worthy a wit, so rare eloquence, wholly spent and consumed, in striving with God and good men.

Amongst the rest, no man does lament him more than I, not only for the excellent learning that I see in him, but also because there has passed privately betwixt him and me sure tokens of much good will and friendly opinion, the one toward the other. And surely the distance betwixt London and Lisbon should not stop any kind of friendly duty, that I could either show to him, or do to his, if the greatest matter of all did not in certain points separate our minds.

And yet for my part, both toward him,and diverse others here at home, for like cause of excellent learning, great wisdom, and gentle humanity, which I have seen in them, and felt at their hands myself, where the matter of indifference is mere conscience in a quiet mind inwardly, and not contentious malice with spiteful railing openly, I can be content to follow this rule in disliking some one thing not to hate for anything else.

But as for all the bloody beasts, as that fat Boar of the wood: or those brawling Bulls of Basan: or any lurking Dormus, blind not by nature but by malice, and as may be gathered of their own testimony given over to blindness, for giving over God and his word; or such as be so lusty renegades as first run from God and his true doctrine, then, from their Lords, masters, and all duty, next, from themselves and out of their wits, lastly from their Prince, country, and all due allegiance, whether they ought rather to be pitied of good men for their misery, or condemned of wise men for their malicious folly, let good and wise men determine.

And to return to Epitome again, some will judge much boldness in me thus to judge of Osorius' style: but wise men do know that mean lookers-on may truly say for a well made Picture: This face had been more comely if that high red in the cheek were somewhat more pure sanguine than it is: and yet the stander-by can not amend it himself by any way. And this is not written to the dispraise but to the great commendation of Osorius, because Tully himself had the same fullness in him: and therefore went to Rhodes to cut it away: and said himself, recepi me domum prope mutatus, nam quasi referuerat iam oratio. Which was brought to pass, I believe, not only by the teaching of Molo Appollonius but also by a good way of Epitome, in binding himself to translate meros Atticos Oratores, and so to bring his style from all lowest grossness to such firm fastness in Latin, as is in Demosthenes in Greek. And this to be most true, may easily be gathered not only of L. Crassus talk in 1. de Or. but especially of Cicero's own deed in translating Demosthenes and Æschines orations peri steph. to that very end and purpose.

And although a man groundly learned already may take much profit himself in using Epitome to draw other men's works for his own memory's sake into shorter room, as Conterus has done very well the whole Metamorphosis of Ovid, and David Cythræus a great deal better the nine Muses of Herodotus, and Melanchthon in my opinion far best of all, the whole story of Time, not only to his own use, but to other men's profit and his great praise, yet, Epitome is most necessary of all in a man's own writing, as we learn of that noble Poet Virgil, who, if Donatus says true, in writing that perfect work of the Georgickes, used daily, when he had written 40 or 50 verses, not to cease cutting, paring, and polishing of them, until he had brought them to the number of 10 or 11.

And this exercise is not more needfully done in a great work than wisely done in your common daily writing, either of letter or other thing else, that is to say, to peruse diligently and see and spy wisely what is always more than needed: For, twenty to one, offend more in writing too much, than too little: even as twenty to one, fall into sickness rather by overmuch fullness, than by any lack or emptiness. And therefore is he always the best English Physician that best can give a purgation, that is, by way of Epitome, to cut all overmuch away. And surely men's bodies be not more full of ill humors, than commonly men's minds (if they be young, lusty, proud, like and love themselves well, as most men do) be full of fancies, opinions, errors, and faults, not only in inward invention, but also in all their utterance, either by pen or talk.

And of all other men, even those that have the most inventive heads for all purposes, and roundest tongues in all matters and places (except they learn and use this good lesson of Epitome) commit commonly greater faults, than dull, staying silent men do. For quick inventors, and fair ready speakers, being boldened with their present ability to say more, and perchance better to, at the sudden for that present, than any other can do, use less help of diligence and study than they ought to do: and so have in them commonly less learning and weaker judgement for all deep considerations, than some duller heads and slower tongues have.

And therefore, ready speakers generally be not the best, plainest, and wisest writers, nor yet the deepest judges in weighty affairs, because they do not tarry to weigh and judge all things as they should: but having their heads overfull of matter, be like pens overfull of ink, which will sooner blot, than make any fair letter at all. Time was when I had experience of two Ambassadors in one place, the one of a hot head to invent and of a hasty hand to write, the other, cold and staid in both: but what difference of their doings was made by wise men is not unknown to some persons. The Bishop of Winchester Steph: Gardiner had a quick head and a ready tongue, and yet was not the best writer in England. Cicero in Brutus does wisely note the same in Serg: Galbo, and Q. Hortentius, who were both, hot, lusty, and plain speakers, but cold, loose, and rough writers: And Tully tells the cause why, saying when they spoke, their tongue was naturally carried with full tide and wind of their wit: when they wrote their head was solitary, dull, and calm, and so their style was blunt, and their writing cold: Quod vitium, says Cicero, peringeniosis hominibus neque satis doctis plerumque accidit. And therefore all quick inventors, and ready fair speakers, must be careful that to their goodness of nature they add also in any wise study, labor, leisure, learning, and judgement, and then they shall indeed pass all other, as I know some do, in whom all those qualities are fully planted, or else if they give overmuch to their wit and overlittle to their labor and learning, they will soonest overreach in talk, and farthest come behind in writing whatsoever they take in hand. The method of Epitome is most necessary for such kind of men. And thus much concerning the use or misuse of all kind of Epitomes in matters of learning.

5) Imitatio.
Imitation is a faculty to express lively and perfectly that example: which you go about to follow. And of itself, it is large and wide: for all the works of nature in a manner be examples for art to follow.

But to our purpose, all languages, both learned and mother tongues, be gotten, and gotten only by Imitation. For as you use to hear, so you learn to speak: if you hear no other, you speak not yourself: and whom you only hear, of them you only learn.
And therefore, if you would speak as the best and wisest do, you must be conversant where the best and wisest are: but if you be born or brought up in a rude country, you shall not choose but speak rudely: the rudest man of all knows this to be true.

Yet nevertheless, the rudeness of common and mother tongues is no bar for wise speaking. For in the rudest country, and most barbarous mother language, many be found can speak very wisely: but in the Greek and Latin tongue, the two only learned tongues, which be kept not in common talk but in private books, we find always wisdom and eloquence, good matter and good utterance, never or seldom asunder. For all such Authors as be fullest of good matter and right judgement in doctrine, be likewise always most proper in words, most apt in sentence, most plain and pure in uttering the same.

And contrarywise, in those two tongues, all writers, either in Religion or any sect of Philosophy, whosoever be found fond in judgement of matter, be commonly found as rude in uttering their mind. For Stoics, 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 writings. They be not wise, therefore that say what care I for a man's words and utterance, if his matter and reasons be good. Such men say so not so much of ignorance, as either of some singular pride in themselves, or some special malice or other, or for some private and personal matter, either in Religion or other kind of learning. For good and choice meats be no more requisite for healthy bodies, than proper and apt words be for good matters, and also plain and sensible utterance for the best and deepest reasons: in which two points stand perfect eloquence, one of the fairest and rarest gifts that God does give to man.

You know not what hurt you do to learning, that care not for words but for matter, and so make a divorce betwixt the tongue and the heart. For mark all ages: look upon the whole course of both the Greek and Latin tongues, and you shall surely find that when apt and good words began to be neglected, and properties of those two tongues to be confounded, then also began ill deeds to spring: strange manners to oppress good orders, new and fond opinions to strive with old and true doctrine, first in Philosophy: and after in Religion: right judgement of all things to be perverted, and so virtue with learning is condemned, and study left off: of ill thoughts comes perverse judgement: of ill deeds springs lewd talk. Which sour disorders, as they mar man's life, so destroy good learning with all.

But behold the goodness of God's providence for learning: all old authors and sects of Philosophy, which were fondest in opinion and rudest in utterance, as Stoics and Epicures, first condemned of wise men and after forgotten of all men, be so consumed by times as they be now not only out of use but also out of memory of man: which thing, I surely think, will shortly chance to the whole doctrine and all the books of fantastical Anabaptists and Friars, and of the beastly Libertines and Monks.

Again behold on the other side, how God's wisdom has wrought that of Academici and Peripatetici those that were wisest in judgement of matters, and purest in uttering their minds, the first and chiefest that wrote most and best, in either tongue, as Plato and Aristotle in Greek, Tully in Latin, be so either wholly or sufficiently left unto us, as I never knew yet scholar that gave himself to like and love and follow chiefly those three Authors, but he proved both learned, wise, and also an honest man, if he joined with all the true doctrine of God's holy Bible, without the which the other three be but fine edge tools in a fool or madman's hand.

But to return to Imitation again: There be three kinds of it in matters of learning.

The whole doctrine of Comedies and Tragedies is a perfect imitation or fair lively painted picture of the life of every degree of man. Of this Imitation writes Plato at large in 3. de Rep. but it does not much belong at this time to our purpose.
The second kind of Imitation is to follow for learning of tongues and sciences the best authors. Here rises amongst proud and envious wits a great controversy, whether one or many are to be followed: and if one, who is that one: Seneca or Cicero: Salust or Cæsar, and so forth in Greek and Latin.

The third kind of Imitation belongs to the second: as when you be determined whether you will follow one or more to know perfectly, and which way to follow that one: in what place: by what mean and order: by what tools and instruments you shall do it, by what skill and judgement you shall truly discern whether you follow rightly or not.

This Imitation is dissimilis materiei similis tractatio: and also, similis materiei dissimilis tractatio, as Virgil followed Homer: but the Argument to the one was Ulysses, to the other Æneas. Tully persecuted Antony with the same weapons of eloquence that Demosthenes used before against Philippe. Horace followed Pindar, but either of them his own Argument and Person: as the one, Hiero king of Sicily, the other Augustus the Emperor: and yet both for like respects, that is, for their courageous stoutness in war, and just government in peace.

One of the best examples for right Imitation we lack, and that is Menander, whom our Terence (as the matter required) in like argument, in the same Persons, with equal eloquence, foot by foot did follow.

Some pieces remain, like broken Jewels, whereby men may rightly esteem and justly lament the loss of the whole.

Erasmus, the ornament of learning in our time, does wish that some man of learning and diligence would take the like pains in Demosthenes and Tully that Macrobius has done in Homer and Virgil, that is, to write out and join together where the one does imitate the other. Erasmus' wish is good, but surely 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 fully taken out of the whole heap, as they should be, but even as though they had not sought for them of purpose, but found them scattered here and there by chance in their way, even so, only to point out and nakedly to join together their sentences, with no farther declaring the manner and way how the one does follow the other, were but a cold help to the increase of learning.
But if a man would take this pain also, when he has laid two places, of Homer and Virgil or of Demosthenes and Tully together, to teach plainly with all after this sort. 1. Tully retains thus much of the matter, these sentences, these words: 2. This and that he leaves out, which he does wittily to this end and purpose. 3. This he adds here. 4. This he diminishes there. 5. This he orders thus, with placing that here, not there. 6. This he alters and changes, either in property of words, in form of sentence, in substance of the matter, or in one or other convenient circumstance of the author's present purpose. In these few rude English words are wrapped up all the necessary tools and instruments where with true Imitation is rightly wrought with all in any tongue. Which tools, I openly confess, be not of mine own forging, but partly left unto me by the cunningest master and one of the worthiest Gentlemen that ever England bred, Sir John Cheke: partly borrowed by me out of the shop of the dearest friend I have out of England, Io. St. And therefore I am the bolder to borrow of him, and here to leave them to other, and namely to my Children: which tools, if it pleases God, that an other day they may be able to use rightly, as I do wish and daily pray they may do, I shall be more glad than if I were able to leave them a great quantity of land.

This foresaid order and doctrine of Imitation would bring forth more learning, and breed up truer judgement, than any other exercise that can be used, but not for young beginners, because they shall not be able to consider duly thereof. And truly, it may be a shame to good students who having so fair examples to follow as Plato and Tully, do not use so wise ways in following them for the obtaining of wisdom and learning, as rude ignorant Artificers do, for gaining a small commodity. For surely the meanest painter uses more wit, better art, greater diligence, in his shop, in following the Picture of any mean man's face, than commonly the best students do, even in the university, for the attaining of learning itself.

Some ignorant, unlearned, and idle student: or some busy looker upon this little poor book, that has neither will to do good himself nor skill to judge right of others, but can lustily condemn, by pride and ignorance, all painful diligence and right order in study, will perchance say that I am too precise, too curious, in marking and piddling(?) thus about the imitation of others: and that the old worthy Authors did never busy their heads and wits in following so precisely either the matter what other men wrote, or else the manner how other men wrote. They will say it were a plain slavery, and accustom to, to shackle and tie a good wit, and hinder the course of a man's good nature with such bonds of servitude, in following other.

Except such men think themselves wiser than Cicero for teaching of eloquence, they must be content to turn a new leaf.

Therefore in perusing thus so many diverse books for Imitation, it came into my head that a very fitable book might be made de Imitatione, after an other sort, than ever yet was attempted of that matter, containing a certain few fit precepts unto the which should be gathered and applied plenty of examples out of the choicest authors of both the tongues. This work would stand rather in good diligence, for the gathering and right judgement for the apt applying of those examples: than any great learning or utterance at all.

The doing thereof would be more pleasant than painful, and would bring also much profit to all that should read it, and great praise to him would take it in hand, with just dessert of thanks.

Erasmus, giving himself to read over all Authors Greek and Latin, seems to have prescribed to himself this order of reading: that is, to note out by the way three special points: All Adages, all similitudes, and all witty sayings of most notable personages: And so, by one labour, he left to posterity three notable books, and namely two his Chiliades, Apophthegmata and Similia. Likewise, if a good student would bend himself to read diligently over Tully, and with him also at the same time as diligently Plato, and Xenophon, with his books of Philosophy, Isocrates, and Demosthenes with his orations, and Aristotle with his Rhetorics: which five of all other be those whom Tully best loved, and specially followed: and would mark diligently in Tully where he does exprimere or effingere (which be the very proper words of Imitation) either Copiam Platonis or venustatem Xenophontis, suauitatem Isocratis or vim Demosthenis, propriam and puram subtilitatem Aristotelis, and not only write out the places diligently, and lay them together orderly, but also to confer them with skillful judgement by those few rules which I have expressed now twice before: if that diligence were taken, if that order were used, what perfect knowledge of both the tongues, what ready and pithy utterance in all matters, what right and deep judgement in all kind of learning would follow, is scarce credible to be believed.

These books be not many, nor long, nor rude in speech, nor mean in matter, but next the Majesty of God's holy word, most worthy for a man, the lover of learning and honesty, to spend his life in. Yea, I have heard worthy Mr. Cheke many times say: I would have a good student pass and journey through all Authors both Greek and Latin: but he that will dwell in these few books only: first, in God's holy Bible, and then join with it Tully in Latin, Plato, Aristotle: Xenophon: Isocrates: and Demosthenes in Greek: must need prove an excellent man.

Some men already in our days have put to their helping hands to this work of Imitation. As Perionius, Stephanus in dictionario Ciceroniano, and P. Victorius most praiseworthy of all, in that his learned work containing twenty-five books de varia lectione: in which books be joined diligently together the best Authors of both the tongues where one does seem to imitate an other.

But all these, with Macrobius, Hessus, and others, be no more but common porters, carriers, and bringers of matter and stuff together. They order nothing: They lay before you what is done: they do not teach you how it is done: They busy not themselves with form of building: They do not declare this stuff is thus framed by Demosthenes, and thus and thus by Tully, and so likewise in Xenophon, Plato and Isocrates and Aristotle. For joining Virgil with Homer I have sufficiently declared before.
The like diligence I would wish to be taken in Pindar and Horace an equal match for all respects. In Tragedies (the best Argument of all, and for the use either of a learned preacher, or a Civil Gentleman, more profitable than Homer, Pindar, Virgil, and Horace: yea comparable in mine opinion, with the doctrine of Aristotle, Plato, and Xenophon), the Grecians, Sophocles and Euripides far over match our Seneca, in Latin, namely in oikonomia et Decoro, although Senacaes elocution and verse be very commendable for his time. And for the matters of Hercules, Thebes, Hippolytus, and Troy, his Imitation is to be gathered into the same book, and to be tried by the same touchstone, as is spoken before.

In histories, and namely in Livy, the like diligence of Imitation could bring excellent learning, and breed staid judgement, in taking any like matter in hand.

Only Livy were a sufficient task for one man's study, to compare him first with his fellow for all respects, Dion. Halicarnassæus: who both lived in one time: took both one history in hand to write: deserved both like praise of learning and eloquence. Then with Polybius that wise writer, whom Livy professed to follow: and if he would deny it, yet it is plain that the best part of the third Decade in Livy, is in a manner translated out of the third and rest of Polibius: Lastly with Thucydides, to whose Imitation Livy is curiously bent, as may well appear by that one Oration of those of Campania, asking aid of the Romans against the Samnites, which is wholly taken, Sentence, Reason, Argument, and order, out of the Oration of Corcyra, asking like aid of the Athenians against them of Corinth. If some diligent student would take pains to compare them together, he should easily perceive that I do say true. A book thus wholly filled with examples of Imitation, first out of Tully, compared with Plato, Xenophon, Isocrates, Demosthenes and Aristotle: then out of Virgil and Horace, with Homer and Pindar: next out of Seneca with Sophocles and Euripides: Lastly out of Livy, with Thucydides, Polibius and Halicarnassæus, gathered with good diligence, and compared with right order, as I have expressed before, were an other manner of work for all kind of learning, and namely for eloquence, than be those cold gatherings of Macrobius, Hessus, Perionius, Stephanus, and Victorius, which may be used, as I said before, in this case as porters and carriers, deserving like praise as such men do wages; but only Sturmius is he out of whom the true survey and whole workmanship is specially to be learned.

I trust this my writing shall give some good student occasion to take some piece in hand of this work of Imitation. And as I had rather have any do it than myself, yet surely myself rather than none at all. And by God's grace, if God do lend me life with health, free leisure and liberty, with good liking and a merry heart, I will turn the best part of my study and time to toil in one or other piece of this work of Imitation.

This diligence to gather examples, to give light and understanding to good precepts, is no new invention, but specially used of the best Authors and oldest writers. For Aristotle himself (as Laertius declared) when he had written that goodly book of the Topics, did gather out of stories and Orators so many examples as filled fifteen books, only to express the rules of his Topics. These were the Commentaries that Aristotle thought fit for his Topics: And therefore to speak as I think, I never saw yet any Commentary upon Aristotle's Logic, either in Greek or Latin, that ever I liked, because they be rather spent in declaring schoolpoint rules, than in gathering fit examples for use and utterance, either by pen or talk. For precepts in all Authors, and namely in Aristotle, without applying unto them the Imitation of examples, be hard, dry, and cold, and therefore barren, unfruitful and unpleasant. But Aristotle, namely in his Topics and Elenches, should be not only fruitful, but also pleasant too, if examples out of Plato and other good Authors were diligently gathered, and aptly applied unto his most perfect precepts there. And it is notable that my friend Sturmius writes herein that there is no precept in Aristotle's Topics whereof plenty of examples be not manifest in Plato's works. And I hear say that an excellent learned man, Tomitanus in Italy, has expressed every fallacion in Aristotle, with diverse examples out of Plato. Would to God I might once see some worthy student of Aristotle and Plato in Cambridge, that would join in one book the precepts of the one with the examples of the other. For such a labor were one special piece of that work of Imitation, which I do wish were gathered together in one Volume.

Cambridge, at my first coming thither but not at my going away, committed this fault in reading the precepts of Aristotle without the examples of other Authors: But herein in my time, these men of worthy memory, Mr. Redman, Mr. Cheke, Mr. Smith, Mr. Haddon, and Mr. Watson, put so to their helping hands, as that university and all students there, as long as learning shall last, shall be bound unto them, if that trade in study be truly followed which those men left behind them there.

And what good could chance than to the universities, when some of the greatest, though not of the wisest nor best learned, nor best men neither of that side, did labor to persuade that ignorance was better than knowledge, which they meant not for the laity only but also for the greatest rabble of their spirituality, what other pretence openly so ever they made: and therefore did some of them at Cambridge (whom I will not name openly) cause hedge priests to go out of the country, to be made fellows in the university: saying in their talk privily, and declaring by their deeds openly, that he was fellow good enough for their time, if he could wear a gown and a tippet comely, and have his crown shorn fair and roundly, and could turn his Portess and pie readily: which I speak not to reprove any order either of apparel, or other duty, that may be well and indifferently used, but to note the misery of that time, when the benefits provided for learning were so foully misused. And what was the fruit of this seed? Verily, judgement in doctrine was wholly altered: order in discipline very sore changed: the love of good learning, began suddenly to wax cold: the knowledge of the tongues (in spite of some that therein had flourished) was manifestly condemned: and so, the way of right study purposely perverted: the choice of good authors of malice confounded. Old sophistry (I say not well) not old, but that new rotten sophistry began to beard and shoulder logic in her own tongue: yea, I know that heads were cast together, and council devised that Duns, with all the rabble of barbarous questioners, should have dispossessed of their place and rooms, Aristotle, Plato, Tully, and Demosthenes, when good Mr. Redman and those two worthy stars of that university, Mr. Cheke and Mr. Smith, with their scholars, had brought to flourish as notable in Cambridge as ever they did in Greece and in Italy: and for the doctrine of those four, the four pillars of learning, Cambridge then giving place to no university, neither in France, Spain, Germany, nor Italy. Also in outward behaviour, then began simplicity in apparel to be laid aside: Courtly gallantness to be taken up: frugality in diet was privately disliked: Town going to good cheer openly used: honest pastimes joined with labor, left of in the fields: unthrifty and idle games haunted corners, and occupied the nights: contention in youth, no where for learning: factions in the elders everywhere for trifles. All which miseries at length, by God's providence, had their end 16 November 1558. Since which time, the young spring has shot up so fair, as now there be in Cambridge again many goodly plants (as did well appear at the Queen's Majesty's late being there) which are like to grow to mighty great timber, to the honor of learning and great good of their country, if they may stand their time, as the best plants there were wont to do: and if some old dotterel trees, with standing over near them and dropping upon them, do not either hinder or crook their growing, wherein my fear is the less, seeing so worthy a Justice of an Oyre has the present oversight of that whole chase, who was himself sometime in the fairest spring that ever was there of learning, one of the forwardest young plants in all that worthy College of S. John's: who now by grace is grown to such greatness as in the temperate and quiet shade of his wisdom, next the providence of God, and goodness of one, in these our days, Religio for sincerity, literæ for order and advancement, Respub. for happy and quiet government, have to great rejoicing of all good men, specially reposed themselves.

Now to return to that Question, whether one, a few, many, or all, are to be followed, my answer shall be short: All, for him that is desirous to know all: yea, the worst of all, as Questioners, and all the barbarous nation of schoolmen, help for one or other consideration: But in every separate kind of learning and study, by itself, you must follow choicely a few, and chiefly some one, and that namely in our school of eloquence, either for pen or talk. And as in portraiture and painting wise men chose not that workman that can only make a fair hand or a well fashioned leg, but such one as can furnish up fully all the features of the whole body, of a man, woman and child: and with all is able to, by good skill, to give to every one of these three, in their proper kind, the right form, the true figure, the natural color, that is fit and due to the dignity of a man, to the beauty of a woman, to the sweetness of a young babe: even likewise, do we seek such one in our school to follow, who is able always in all matters to teach plainly, to delight pleasantly, and to carry away by force of wise talk all that shall hear or read him: and is so excellent indeed, as wit is able or wish can hope to attain unto: And this not only to serve in the Latin or Greek tongue, but also in our own English language. But yet, because the providence of God has left unto us in no other tongue, save only in the Greek and Latin tongue, the true precepts and perfect examples of eloquence, therefore must we seek in the Authors only of those two tongues, the true Pattern of Eloquence, if in any other mother tongue we look to attain, either to perfect utterance of it ourselves, or skillful judgement of it in others.

And now to know what Author does meddle only with some one piece and member of eloquence, and who does perfectly make up the whole body, I will declare, as I can call to remembrance the goodly talk that I have had often times, of the true difference of Authors, with that Gentleman of worthy memory, my dearest friend, and teacher of all the little poor learning I have, Sir John Cheke.

The true difference of Authors is best known, per diuersa genera dicendi, that every one used. And therefore here I will divide genus dicendi, not into these three, Tenuè, mediocrè, and grande, but as the matter of every Author requires, as in Genus

Poeticum.
Historicum.
Philosophicum.
Oratorium.

These differ one from another, in choice of words, in framing of Sentences, in handling of Arguments, and use of right form, figure, and number, proper and fit for every matter, and every one of these is diverse also in itself, as the first. Poeticum, in

Comicum.
Tragicum.
Epicum.
Melicum.

And here, whosoever has been diligent to read advisedly over, Terence, Seneca, Virgil, Horace, or else Aristophanes, Sophocles, Homer, and Pindar, and shall diligently mark the difference they use, in propriety of words, in form of sentence, in handling of their matter, he shall easily perceive what is fit and decorum in every one, to the true use of perfect Imitation. When Mr. Watson in Sir Johns College at Cambridge wrote his excellent Tragedy of Absalon, Mr. Cheke and I, for that part of true Imitation, had many pleasant talks together, in comparing the precepts of Aristotle and Horace de Arte Poetica, with the examples of Euripides, Sophocles, and Seneca. Few men, in writing of Tragedies in our days, have shot at this mark. Some in England, more in France, Germany, and Italy, also have written Tragedies in our time: of the which, not one I am sure is able to abide the true touch of Aristotle's' precepts, and Euripides' examples, save only two that ever I saw, Mr. Watson's Absalon, and Georgius Buckananus Iephthe. One man in Cambridge, well liked of many, but best liked of himself, was many times bold and busy to bring matters upon stages, which he called Tragedies. In one, whereby he looked to win his spurs, and whereat many ignorant fellows fast clapped their hands, he began the Protasis with Trochæijs Octonarijs: which kind of verse, as it is but seldom and rare in Tragedies, so is it never used, save only in Epitasi: whan the Tragedy is highest and hottest, and full of greatest troubles. I remember full well what Mr. Watson merely said unto me of his blindness and boldness in that behalf although otherwise there passed much friendship between them. Mr. Watson had an other manner care of perfection, with a fear and reverence of the judgement of the best learned: Who to this day would never suffer yet his Absalon to go abroad, and that only because, in locis paribus, Anapestus is twice or thrice used instead of Iambus. A small fault, and such one as perchance would never be marked, no neither in Italy nor France. This I write not so much to note the first, or praise the last, as to leave in memory of writing, for good example to posterity, what perfection in any time was most diligently sought for in like manner, in all kinds of learning, in that most worthy College of St. Johns in Cambridge. Historicum in

Diaria.
Annales.
Commentarios.
Iustam Historiam.

For what propriety in words, simplicity in sentences, plainness and light, is comely for these kinds, Cæsar and Livy, for the two last are perfect examples of Imitation: And for the two first, the old patterns be lost, and as for some that be present and of late time, 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 Dialogues of Plato, Xenophon, and Cicero: of which kind of learning and right Imitation thereof, Carolus Sigonius has written of late, both learnedly and eloquently: but best of all my friend Joan. Sturmius in his Commentaries upon Gorgias Platonis, which book I have in writing, and is not yet set out in Print. Oratorium in

Humile.
Mediocre.
Sublime.

Examples of these three, in the Greek tongue, be plentiful and perfect as Lycias, Isocrates, and Demosthenes: and all three, in only Demosthenes, in diverse orations as contra Olimpiodorum, in leptinem, and pro Ctesiphonte. And true it is, that Hermogines wrote of Demosthenes, that all forms of Eloquence be perfect in him. In Cicero's Orations, Medium and sublime be most excellently handled, but Humile in his Orations is seldom seen: yet nevertheless in other books, as in some part of his offices, and especially in Partitionibus, he is comparable in hoc humili and disciplinabili genere, even with the best that ever wrote in Greek. But of Cicero more fully in fitter place. And thus, the true difference of styles in every Author, and every kind of learning, may easily be known by this division, in Genus

Poeticum.
Historicum.
Philosophicum.
Oratorium.

Which I thought in this place to touch only, not to prosecute at large, because, God willing, in the Latin tongue I will fully handle it, in my book de Imitatione.
Now, to touch more particularly which of those Authors that be now most commonly in men's hands, will soon afford you some piece of Eloquence, and what manner a piece of eloquence, and what is to be liked and followed, and what to be disliked and eschewed in them: and how some again will furnish you fully with all, rightly, and wisely considered, somewhat I will write as I have heard Sir John Cheke many times say.

For word and speech, Plautus is more plentiful, and Terence more pure and proper: And for one respect, Terence is to be embraced above all that ever wrote in his kind of argument: Because it is well known, by good record of learning and that by Cicero's own witness, that some Comedies bearing Terence's name were written by worthy Scipio, and wise Lælius, and namely Heauton: and Adelphi. And therefore as oft as I read those Comedies, so oft does sound in my ear the pure fine talk of Rome, which was used by the flower of the worthiest nobility that ever Rome bred. Let the wisest man, and best learned that lives, read advisedly over the first scene of Heauton, and the first scene of Adelphi, and let him considerately judge whether it is the talk of a servile stranger born, or rather even that mild eloquent wise speech, which Cicero in Brutus does so lively express in Lælius. And yet nevertheless, in all this good propriety of words, and pureness of phrases which be in Terence, you must not follow him always in placing of them, because for the meter's sake, some words in him sometimes be driven awry, which require a straighter placing in plain prose, if you will form as I would you should do, your speech and writing to that excellent perfectness, which was only in Tully, or only in Tully's time.

The meter and verse of Plautus and Terence are very mean, and not to be followed: which is not their reproach, but the fault of the time wherein they wrote, when no kind of Poetry in the Latin tongue was brought to perfection, as does well appear in the fragments of Ennius, Cæcilius, and others, and evidently in Plautus and Terence, if these in Latin are compared with right skill with Homer, Euripides, Aristophanes, and other in Greek of like sort. Cicero himself does complain of this imperfectness, 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 does namely propter carmen Iambicum, and refers all good students herein to the Imitation of the Greek tongue, saying.

Exemplaria Græca
nocturna versate manu, versate diurna

And because among them of that time, there was some difference, good reason is that of them of that time, should be made right choice also. And yet let the best Ciceronian in Italy read Tully's familiar epistles advisedly over, and I believe he shall find small difference for the Latin tongue, either in propriety of words or framing of the still, betwixt Tully and those that write unto him. As ser. Sulpitius, A. Cecinna, M. Cælius, M. et D. Bruti, A. Pollio, L. Plancus, and diverse others: read the epistles of L. Plancus in x. Lib. and for an essay, that Epistle namely to the Coss. and whole Senate, the eighth Epistle in number, and what could be either more eloquently or more wisely written, yea by Tully himself, a man may justly doubt. These men and Tully lived all in one time, were like in authority, not unlike in learning and study, which might be just causes of this their equality in writing: And yet surely, they neither were in deed, nor yet were counted in men's opinions, equal with Tully in that faculty. And how is the difference hid in his Epistles? Verily, as the cunning of an expert Seaman in a fair calm fresh River, does little differ from the doing of a meaner workman therein, even so, in the short cut of a private letter, where matter is common, words easy, and order not much diverse, small show of difference can appear. But where Tully does set up his sail of eloquence in some broad deep Argument carried with full tide and wind, of his wit and learning, all other may rather stand and look after him than hope to overtake him, what course so ever he holds, either in fair or foul. Four men only when the Latin tongue was full ripe be left unto us, who in that time did flourish and did leave to posterity the fruit of their wit and learning: Varro, Salust, Cæsar, and Cicero. When I say these four only, I am not ignorant that even in the same time most excellent Poets, deserving well of the Latin tongue, as Lucretius, Cattullus, Virgil and Horace, did write: But because in this little book I purpose to teach a young scholar to go, not to dance: to speak, not to sing, when Poets indeed, namely Epici and Lyrici, as these be, are fine dancers and trim singers, but Orators and Historici be those comely goers and fair and wise speakers of whom I wish my scholar to wait upon first, and after in good order, and due time, to be brought forth to the singing and dancing school: And for this consideration, do I name these four, to be the only writers of that time.

Varro.
Varro, in his books de lingua Latina et Analogia as these be left mangled and patched unto us, does not enter there in to any great depth of eloquence, but as one carried in a small low vessel himself very near the common shore, not much unlike the fishermen of Rye, and Herringmen of Yarmouth. Who deserve by common men's opinion small commendation for any cunning sailing at all, yet nevertheless in those books of Varro good and necessary stuff, for that mean kind of Argument, be very well and learnedly gathered together.

His books of Husbandry are much to be regarded, and diligently to be read, not only for the propriety but also for the plenty of good words in all country and husbandmen's affairs: which can not be had by so good authority out of any other Author, either of so good a time or of so great learning, as out of Varro. And yet because he was fourscore years old when he wrote those books, the form of his style there compared with Tully's writing, is but even the talk of a spent old man: whose words commonly fall out of his mouth, though very wisely, yet hardly and coldly, and more heavily also than some ears can well bear, except only for age and authority's sake. And perchance in a rude country argument, of purpose and judgement, he rather used the speech of the country than talk of the City.

And so, for matter's sake, his words sometimes are somewhat rude: and by the imitation of the elder Cato, old and out of use: And being deep stepped in age, by negligence some words do so escape and fall from him in those books, as be not worth the taking up by him that is careful to speak or write true Latin, as that sentence in him, Romani, in pace à rusticis alebantur, et in bello ab his tuebantur. A good student must be therefore careful and diligent, to read with judgement over even those Authors which did write in the most perfect time: and let him not be afraid to try them, both in propriety of words and form of style, by the touchstone of Cæsar and Cicero, whose purity was never soiled, no not by the sentence of those that loved them worst.

All lovers of learning may sore lament the loss of those books of Varro, which he wrote in his young and lusty years, with good leisure and great learning of all parts of Philosophy: of the best arguments, pertaining both to the common wealth and private life of man, as, de Ratione studij, et educandis liberis, which book is oft recited and much praised in the fragments of Nonius, even for authority's sake. He wrote most diligently and largely, also the whole history of the state of Rome: the mysteries of their whole Religion: their laws, customs, and government in peace: their manners, and whole discipline in war: And this is not my guessing, as one indeed that never saw those books, but even the very judgement and plain testimony of Tully himself, who knew and read those books, in these words: Tu ætatem Patriæ: Tu descriptiones temporum: Tu sacrorum, tu sacerdotum Iura: Tu domesticam, tu bellicam disciplinam: Tu sedem Regionum, locorum, tu omnium diuinarum humanarumque rerum nomina, genera, officia, causas aperuisti. and c.

But this great loss of Varro is a little recompensed by the happy coming of Dionysius Halicarnassæus to Rome in Augustus' days: who, getting the possession of Varro's library, out of that treasure house of learning, did leave unto us some fruit of Varro's wit and diligence, I mean, his goodly books de Antiquitatibus Romanorum. Varro was so esteemed for his excellent learning, as Tully himself had a reverence to his judgement in all doubts of learning. And Antonius Triumuir, his enemy, and of a contrary faction, who had power to kill and banish whom he listed, when Varro's name amongst others was brought in a schedule unto him, to be noted to death, he took his pen and wrote his warrant of safeguard with these most goodly words, Viuat Varro vir doctissimus. In later time, no man knew better, nor liked and loved more Varro's learning, than did St. Augustine, as they do well understand that have diligently read over his learned books de Ciuitate Dei: Where he has this most notable sentence: When I see how much Varro wrote, I marvel much, that ever he had any leisure to read: and when I perceive how many things he read, I marvel more, that ever he had any leisure to write. andc.

And surely if Varro's books had remained to posterity, as by God's providence the most part of Tully's did, then truly the Latin tongue might have made good comparison with the Greek.

Saluste.
Salust is a wise and worthy writer: but he requires a learned Reader, and a right considerer of him. My dearest friend and best master that ever I had or heard in learning, Sir J. Cheke, such a man as if I should live to see England breed the like again, I fear I should live over long, did once give me a lesson for Salust, which as I shall never forget myself so is it worthy to be remembered of all those that would come to perfect judgement of the Latin tongue. He said that Salust was not very fit for young men to learn out of him the purity of the Latin tongue: because he was not the purest in propriety of words, nor choisest in aptness of phrases, nor the best in framing of sentences: and therefore is his writing, said he, neither plain for the matter, nor sensible for men's understanding. And what is the cause thereof, Sir, said I. Verily said he, because in Salust's writing, is more Art than nature, and more labor than Art: and in his labor also, too much toil, as it were, with an uncontented care to write better than he could, a fault common to very many men. And therefore he does not express the matter lively and naturally with common speech as you see Xenophon does in Greek, but it is carried and driven forth artificially, after too learned a sort, as Thucydides does in his orations. And how comes it to pass, said I, that Cæsar and Cicero's talk, is so natural and plain, and Salust's writing so artificial and dark, when all they three lived in one time? I will freely tell you my fancy herein, said he: surely, Cæsar and Cicero, beside a singular prerogative of natural eloquence given unto them by God, both two, by use of life, were daily orators amongst the common people, and greatest councilors in the Senate house: and therefore gave themselves to use such speech as the meanest should well understand, and the wisest best allow: following carefully that good council of Aristotle, loquendum vt multi, sapiendum vt pauci. Salust was no such man, neither for will to goodness nor skill by learning: but ill given by nature, and made worse by bringing up, spending the most part of his youth very disorderly in riot and lechery. In the company of such who, never giving their minds to honest doing, could never inure their tongues to wise speaking. But at last coming to better years, and buying wit at the dearest hand, that is, by long experience of the hurt and shame that comes of mischief, moved by the council of those that were wise, and carried by the example of such as were good, first fell to honesty of life, and after to the love of study and learning: and so became so new a man, that Cæsar being dictator, made him Praetor in Numidia where he, absent from his country, and not inured with the common talk of Rome but shut up in his study, and bent wholly to reading, did write the story of the Romans. And for the better accomplishing of the same, he read Cato and Piso in Latin for gathering of matter and truth: and Thucydides in Greek for the order of his story, and furnishing of his style. Cato (as his time required) had more truth for the matter, than eloquence for the style. And so Salust, by gathering truth out of Cato, smells much of the roughness of his style: even as a man that eats garlic for health shall carry away with him the savor of it also, whether he will or not. And yet the use of old words is not the greatest cause of Salust's roughness and darkness: There be in Salust some old words indeed as patrare bellum, ductare exercitum, well noted by Quintilian and very much disliked of him: and supplicium for supplicatio, a word smelling of an older store than the other two so disliked 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 words mo. Read Saluste and Tully advisedly together: and in words you shall find small difference: yea Salust is more given to new words, than to old, though some old writers say the contrary: as Claritudo for Gloria: exactè for perfectè: Facundia for eloquentia. These two last words exactè and facundia now in every man's mouth, be never (as I do remember) used by Tully, and therefore I think they are not good: For surely Tully speaking everywhere so much of the matter of eloquence, would not so precisely have abstained from the word Facundia if it had been good: that is proper for the tongue, and common for men's use. I could be long in reciting many such like, both old and new words in Salust: but in very deed neither oldness nor newness of words makes the greatest difference betwixt Salust and Tully, but first strange phrases made of good Latin words, but framed after the Greek tongue, which be neither choicely borrowed of them, nor properly used by him: then, a hard composition and crooked framing of his words and sentences, as a man would say, English talk placed and framed outlandish like. As for example first in phrases, nimius et animus be two used words, yet homo nimius animi, is an unused phrase. Vulgus, et amat, et fieri, be as common and well known words as may be in the Latin tongue, yet id quod vulgò amat fieri, for solet fieri, is but a strange and greekish kind of writing. Ingens et vires be proper words, yet vir ingens virium is an improper kind of speaking and so be likewise,

aeger consilij.
promptissimus belli.
territus animi.

and many such like phrases in Salust, borrowed as I said not choicely out of Greek, and used therefore improperly in Latin. Again, in whole sentences, where the matter is good, the words proper and plain, yet the sense is hard and dark, and namely in his prefaces and orations, wherein he used most labor, which fault is likewise in Thucydides in Greek, of whom Salust has taken the greatest part of his darkeness. For Thucydides likewise wrote his story, not at home in Greece, but abroad in Italy, and therefore smells of a certain outlandish kind of talk, strange to them of Athens, and diverse from their writing that lived in Athens and Greece, and wrote the same time that Thucydides did, as Lysias, Xenophon, Plato, and Isocrates, the purest and plainest writers that ever wrote in any tongue, and best examples for any man to follow whether he write, Latin, Italian, French, or English. Thucydides also seems in his writing not so much benefited by nature as helped by Art, and carried forth by desire, study, labor, toil, and over-great curiosity: who spent twenty seven years in writing his eight books of his history. Salust likewise wrote out of his country, and followed the faults of Thuc. too much: and borrowed of him some kind of writing which the Latin tongue can not well bear, as Casus nominatiuus in diverse places absolutè positus, as in that place of Iugurth, speaking de leptitanis, itaque ab imperatore facilè quæ petebant adepti, missæ sunt eò cohortes ligurum quatuor. This thing in participles, used so oft in Thucyd. and other Greek authors too, may better be born with all, but Salust uses the same more strangely and boldly, as in these words, Multis sibi quisque imperium petentibus. I believe the best Grammarian in England can scarce give a good rule why quisque the nominative case, without any verb, is so thrust up amongst so many oblique cases. Some man perchance will smile and laugh to scorn this my writing, and call it idle curiosity, thus to busy myself in pickling about these small points of Grammar, not fit for my age, place and calling, to trifle in: I trust that man, be he never so great in authority, never so wise and learned, either by other men's judgement or his own opinion, will yet think that he is not greater in England than Tully was at Rome, not yet wiser nor better learned than Tully was himself, who, at the pitch of three score years, in the midst of the broil betwixt Cæsar and Pompey, when he knew not whether to send wife and children, which way to go, where to hide himself, yet, in an earnest letter, amongst his earnest councils for those heavy times concerning both the common state of his country, and his own private great affairs he was neither unmindful nor ashamed to reason at large and learn gladly of Atticus a less point of Grammar 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 heavy times, he was so careful to know this small point of Grammar, that he added these words Si hoc mihi zetema persolueris, magna me molestia liberaris. If Tully, at that age, in that authority, in that care for his country, in that jeopardy for himself, and extreme necessity of his dearest friends, being also the Prince of Eloquence himself, was not ashamed to descend to these low points of Grammar in his own natural tongue, what should scholars do, yea what should any man do, if he does think well doing, better than ill doing: And had rather be perfect than mean, sure than doubtful, to be what he should be, indeed, not seem what he is not, in opinion. He that makes perfectness in the Latin tongue his mark, must come to it by choice and certain knowledge, not stumble upon it by chance and doubtful ignorance: And the right steps to reach unto it, be these linked thus orderly together, aptness of nature, love of learning, diligence in right order, constancy with pleasant moderation, and always to learn of them that be best, and so shall you judge as they that are wisest. And these be those rules which worthy master Cheke did impart unto me concerning Salust, and the right judgement of the Latin tongue.

Cæsar.
Cæsar, for that little of him that is left unto us, is like the half face of a Venus, the other part of the head being hidden, the body and the rest of the members unstarted, yet so excellently done by Apelles, as all men may stand still to mase and muse upon it, and no man step forth with any hope to perform the like.

His seven books de bello Gallico, and three de bello Ciuili, are written so wisely for the matter, so eloquently for the tongue, that neither his greatest enemies could ever find the least note of partiality in him (a marvellous wisdom of a man, namely writing of his own doings) nor yet the best judges of the Latin tongue, nor the most envious lookers upon other men's writings, can say any other but all things be most perfectely done by him.

Brutus, Caluus, and Calidius, who found fault with Tully's fullness in words and matter, and that rightly, for Tully did both confess it and mend it, yet in Cæsar, they neither did nor could find the like, or any other fault.

And therefore thus justly I may conclude of Cæsar, that where in all other the best that ever wrote, in any time, or in any tongue, in Greek or Latin, I except neither Plato, Demosthenes, nor Tully, some fault is justly noted, in Cæsar only, could never yet fault be found.

Yet nevertheless, for all this perfect excellency in him, yet it is but in one member of eloquence, and that but of one side neither, when we must look for that example to follow, which has a perfect head, a whole body, forward and backward, arms and legs and all.