A rich Storehouse or Treasury for nobility and Gentlemen, which in Latin is called Nobilitas literata, written by a famous and excellent man, john Sturmius, and translated into English by T.B. Gent.  
Seen and allowed according to the order appointed.  
¶ Imprinted at London by Henry Denham, dwelling in pater noster row at the sign of the Star.  
Anno Domini. 1570.   

To the Right Honourable, virtuous, and my singular good Lord, Lord Philip Howard Earl of Surrey, all felicity and happiness.  
I HAVE RIGHT virtuous and right Honourable Lord, being led by the singular zeal & great desire, which I know you have to obtain unto learning, & earnestly moved by my service and duty appertaining unto your Lordship, adventured the translation of this small volume, more excellent and precious, than long or tedious: wherein I trust, if you vouchsafe but to employ small travail, that you shall reap infinite and exceeding great commodity: neither do I desire you to bestow part of the day in the reading and study hereof, because I have translated and dedicated the same unto your Lordship: But rather for the golden and Honourable precepts therein contained: and for the Noble and high estate of them, for whom it was first of all composed. But peradventure my evil and unskilful handling hereof, may after you have begun to read it, in short time and before you reach the end, weary your mind, and hinder your good and praysewoorthy desire: which, as I fear, may unhappily come to pass, so I trust your Lordship will warily prevent the same by adjoining the Latin thereunto: that ever as you are discouraged by my rude and unfyled phrase to go forwards, you may by the other, which is precious and goodly, be made loath to give over till you come to the conclusion thereof: which if your Lordship vouchsafe to do, I shall think my pain and travail, to be but pleasure and pastime, and receive a good and ample recompense for the same, and you reap such fruit and commodity as I wished you should: and thus unwilling to be tedious or troublesome unto you, I end, wishing all joy felicity and happiness unto your good Lordship, that may be wished to any, as the love and favour of God and the Prince, long life, prosperous success in your affairs, and after the change of this life, the greatest happiness of all, life everlasting.  
By your Lordships to command, Thomas Browne, from lyncoln's Inn.   

❧ To the friendly Reader.  
LEarned and most friendly Reader: if Books gain credit or discredit by their translators, I may justly fear that this worthy work by my evil handling shall be disgraced and be but of small account with thee. But sith that works be not accounted good, neither are they contemned as bad for their translators or reporters, but be praised for their excellency & goodness, or condemned for their baseness and nakedness. I move not thee to like this treatise, because I interpreted it, but I beseech thee to allow it for the goodness and excellent matter, plentifully flowing therein. But our time (alas) is so inclined, and as it were naturally bend to bestow upon barren and unhonest fruits, precious and golden names, that neither can virtuous and praise worthy works enjoy their due and deserved titles, being forestauled and defrauded by the evil, neither good deeds possess their own, and worthy terms being prevented by the mean. And now men rather labour to declare how much they can: then, what and how much they aught to say: yielding themselves sooner subjects and bondslaves to their lawless lusts, than truly publishing their upright judgements, and to utter rather in unseasonable time painted words and smooth Rhetoric, than matter good and precious, so that neither the condition of the cause, whether it be good or bad, can move them to say either more or less. For if the excellency of this small Treatise, either for the golden precepts herein, the like whereof hath never erst been taught by any, either for the profit hereby to thee (gentle Reader) ensuing should with deserved commendation be rewarded: I of necessity must either coin new words, the ancient already being employed on lewd and peradventure wicked matters, or wish that the vulgar speech of commending might be kept until some worthy matters were invented, whereon well and happily to bestow it. Wherefore having no plenty of goodly words, I am enforced to keep my judgement to myself, beseeching thee to give unto the worthiness of the matter due and deserved honour. Thus doing, thou shalt not only encourage me hereafter to adventure the translating of some larger matter, but in the mean time give me just cause to think my travail herein to be very well employed: wishing that it may yield thee, semblable profit, that wilt vouchsafe to read it, as it did pleasure to me, that took the pains to translate it: and thus as thy friend I bid thee farewell, and wish thee happily to do.  
By T.B.   

¶ A rich Storehouse or Treasure for nobility and Gentlemen.  
LOng (O Philip) have you entreated me, and now your Broother Anthony doth join with you in the same request: that I would show you some way, order, and trade of study: in the which, men of learning have in my judgement been exercised: and therewith may be also fit and apt for your years, family, and nobility. Wherein I would gladly yield myself to satisfy your wills: if I might be able to contain in one small volume to so large themes. Whereof, the one would require a long and copious discourse, to declare what I take to have been the use and custom of the learned, and chiefly of the Greeks and Latins. But in the other I will endeavour to further you in this your praise worthy and earnest travail in study: and from the one I will choose out to this purpose: even somuch as the matter itself shall seem to require: meaning to entreat more largely of the other at another time, when I shall have leisure, and when it shall be necessary for your studies. But truly at this present we are to consider of you and your brother: between whom there is small difference of years, as also a great agreement and similitude in disposition and wit. For in you both there appeareth one will: equal knowledge, and one self same contention: to the which, you are now moved, as well by your own inclination and zeal to good learning: as long since you were by the endeavour and example of your teacher George Fabricius, after whom succeeded Wolfangus his brother: who so lived two years with you, that he thereby hath reaped treble fruit: ye and that right honest. For he was greatly delighted with his brother's most pleasant company: and taught you by his example and recognized his wonted studies of learning, and hath so obtained those three commodities (as you know) that it seemed he absented himself, from Beichelingo, and from his friends, not so much for himself as for your cause: and for the same reason is now resident at Lutecia: not only to give you ensample, but also seeming to have gone thither before purposely for your sake.  
But that I may return from whence I something have digressed: I will appoint and prescribe you a special time when to study, and also what your study and exercise shall be: wherein all my consultation shall consist, and in the same I will have consideration both of your years, capacity of wit, and such your understanding in learning as you have gotten already: I will foreshow what order you shall aquaynt yourselves withal, these three years next ensuing, and what to take upon you, that when the kalends of januarie by course hath returned thrice, wheresoever you shall become, your talk may be discreet, good, Latin, eligant, and plentiful. Which in mine opinion is one of the ends whereat you shoot: I mean a learned life, wherein you have demanded my advise. The other end pertaineth to virtue, which requireth to be handled at an other time. And surely if you join to the Nobleness of your house, and to your riches and other commodities, virtue and learning (even as you erst have begun to do, and as all Gentlemen aught to do) what thing is there appertaining to felicity and a happy life but you have it already, if it be in your power so long as those things which God hath given you are not taken from you, neither by fatal mishap, nor by force, nor fraud, and yet virtue, and godliness, and the knowledge and understanding of great matters, doth help much both to the preservation of these things while you have them, and to the comfort of your mind, if you fortune to loose them: so that you can not be driven from the chiefest step and degree of felicity: but shall always have a place wherein to abide. And truly although it be not my purpose to discourse of virtue, wherein religion must have the chiefest honour and sovereignty: yet lest virtue should be accounted of other men as a thing unnessarie for the learned, or lest men may deem me so to make account: therefore in this our beginning we have made mention thereof: principally because in this part, and in this our purpose we have need of three virtues above the rest, without the which neither our meaning, nor your desire can take any great effect. First, therefore diligence is very requisite, without the which, even goodly wits and singular capacities do not attain unto much: Secondly, temperance and an honest measure in delights, which is the Garden or keeper of diligence, and the preserver both of the wit and soundness of nature: thirdly, constancy in them both: that those things whatsoever are begun, may be perfited and brought to effect. The which virtues shall then be thought to be in us in deed, when neither our diligence shall overcharge our strength: nor temperance shall hinder our health: nor constancy shall breed in us to great an obstinacy: not that virtues are vices, but for that, that vices do deceive us oftentimes with the similitude and image of virtue, we will that virtue be cheerful, sound, and willing to follow: and it beseemeth a student to be of behaviour amiable, of body healthful, of mind tractable, not loly wanton, nor womanly delicate, nor frowardly stubborn.  
Therefore the first two virtues which I have recounted and may not be secluded from this our discourse, aught to be agreeable to the strength of the body, and as for constancy and steadfastness they do not only respect the end of our study and life: but also they are to be used in all & singular actions, which are discreetly begun. Now therefore sith there appeareth excellent signs and tokens of these virtues in you: the which in these years I have often perceived, I do willingly accept you: and as I shall be able, I will aid you in this your great endeavour and very honest travail well known to me.  
But I am first to consider: how far you have waded in the study of letters: that I may not only avoid the escaping of any thing: but also to provide that I do not seem to give you council in some points, when the matter is achieved, and past already. You have learned therefore as I am informed by your brother Wolfango: & as I perceive by your letters all those precepts and rules of the Latin tongue, specially which are necessary for the understanding of writers. And in the same tongue you have gotten such store and choice both of words, and phrases (which are the Images of things and of sentences) that therewithal you are sufficiently furnished to the use of writing, and practise of your Pen, so that some skill in Logic and Rhetoric be not wanting thereto, by the which two Arts, the style hath been always directed and governed: And surely, if you remember still those things, as I trust you do: which you first heard of me in Rhetoric and Logic: and the which afterward you recognized with your teacher Seveno: I require nothing else, but diligent annotation in reading: and in writing painfulness. Now in the Greek thus far you have proceeded, that in the precepts of the tongue there remaineth no labour, I mean either for the single word, or for the phrase. To the perfecting whereof, the labour in understanding is not so painful, as the observation shall be delectable and pleasant in comparing and apploying of the same. Yet I am not ignorant that something is unknown unto you in these precepts which you understand not: nevertheless, that knowledge which you have, is sufficient for my purpose, and for the thing you require of me. For although Homer's Ulysseses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say a man of great experience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, had seen divers countries and knew the dispositions of a number of men as Homer writeth, yet it is credible that in every country and City, some there were whom he desired not to know: neither would he understand what was done in every family: But only learn those things, which should lead him to that, which he had devised and purposed in his mind before. Nay rather he never erred nor offended more: than when he was overlong holden with the love of Calypso: And suffered his endeavour and active courage with noble praise, to be buried in the darkness of the dungeon. As therefore it is likely that this man, whom Homer doth make most wise, did travail through sundry countries: so also we must travail in these Arts, whereof we have already spoken, neither aught we to make longer stay in the particular precepts, than shall be sufficient to understand the words and phrases thereof. And as he in all his adventures and travails, had his mind fixed on stony Ithaca his native Country, hasting thither by all means he could: in like manner must we go forward, toward the end of our studies and scope of our life: the which for the most part by nature is placed aloft, and is hard to achieve. Whereof, we have to speak hereafter, and to consider which way we may attain and come unto it, neither am I in doubt: but that in this abundance and plenty of wealth, your intent is to attain to honesty and learning: of the which two, one belongeth to the discipline of nurture: the other pertains to our present purpose: and bringeth great help unto the former: and truly in this world, that life is blessed in mine opinion: which to the antiquity of parentage, joineth godly manners and good behaviour: and doth garnish and beautify abundant wealth with excellent learning. Therefore will I divide this my treatise of precepts into two parts: whereof the one concerneth the knowledge of things which polisheth the mind: the other pertaineth to the exercise of the tongue and practise of speech, which is to be uttered discreetly and eligantly, and being represented to the ears of the hearers, it doth show a sweet and sugared consent of the mind: which we may more easily understand than that musical harmony of the heavenly Spheres, which we never heard, though Pythagoras taught it long ago. But to begin with the first part, that is to say, with the knowledge of things: I see not what may more become you, or better set forth your nobility, than the understanding of civil policy, which the Grecicians term Politicen. Which if you obtain as you aught to do: you shall greatly beautify both your country, and also your house and kindred. For what is better or what more excellent: than for a noble man to be learned & politic: which two, do contain all learning, virtue, and Religion: wherefore whether it be an Art or science, or else a virtue and fealty, we will declare by what way you may attain to the knowledge thereof, that you may not only live profitable to others, but also pleasantly to yourselves: and that you may appear to have been acceptable and welcome among your friends, at home pleasant and gentle, and abroad honourable: now this knowledge of civil policy, may well be learned in those books which Aristotle hath written of a common wealth. But because the foundations of noble Cities consist in the virtuous manners of the Citizens: moral science may well be joined with civil policy: which Aristotle hath also handled in many books, but of all the knowledge of stories doth specially help. Wherein we may see the divers and variable beginnings of common wealths, and how the same have been preserved, and how they have been altered and overthrown, besides store of good council in doubtful and uncertain matters: & sundry examples to frame our life by, verily I know not wherein you should better bestow your travail, than in this study: specially after that you are sufficiently furnished with the precepts of Grammar, Logic, and Rhetoric. In obtaining whereof, you must have a regard of the Latin speech: that it be not corrupted with the variety of tongues, and diversity of words: which are proper, and peculiar to every Art and language, and to every writer and in every kind: for often times in the handling of one matter, divers Authors do greatly differ one from another, both in placing their words, and in the whole order of framing their sentences: for Herodotus is a Historian, and in the same country and language, I mean the Greek. Thucidodes, is also a Historiographer: and the style of them both is goodly and beautiful, yet how greatly do they differ in sweetness, in gravity, in placing of words, in figures of Sentences, and as it were, in a certain transforming of parts, members, and periods: and finally, of the whole order of composition: The acts of the Romans were written by Caesar, Livius, and Tacitus. But what diversity is there betwixt them in all these ornaments which I now rehearsed: But yet doth Tully more differ from them all: and even Cicero's own books, have in them very great diversity. Writ you an Epistle in that kind of style, in the which Tully wrote the Proem of his Oration, that he made in the defence of Milo, although you shall find some among the unskilful that will commend your doing: yet those that be of right judgement will disallow it, and think you have passed the rules and bounds of that which is meet and seemly. Wherefore, we must take heed that as knowledge of things do store us with substance to the handling of divers matters: so it do not hurt our style with strange words and phrases. Not as though either these were no Latins, or the other no Grecians: but for this reason that as horsemen and footmen went not a like: nor the Romans, nor Grecians did not always wear one kind of garment, both in the Senate, in the Court, and in their houses at home. So in the handling and writing upon divers things, they follow not one manner of style: nor used not always one form of speech. I commend some man for seeing of Rome: and I like well that you have heard Cratippus at Athens: I also am content and praise you with others, that you be called Atticus: but for you to wear at Rome a Gréekishe cloak, I cannot praise: For I judge it a token of lightness, and an argument of folly. So all these writers with all other are good to learn: but every one in his kind: for every one of them had some▪ thing proper unto himself that best liked him: which they all of their own authority might desently do. Now touching the know ledge of the greatest matters, that is of God, religion, piety, charity, and the residue o● the virtues and praise worthy manners, and of man's salvation: what is more godly o● more necessary than those things which Moses, the Apostles, and Prophets wrote 〈◊〉 yet may these things be better beautified i● due polishing, and the purity of the Latin● tongue be adjoined thereunto, so that the Roman speech and Latin eloquence, b● not corrupted with Hebrew phrases: which are in their own tongue very pleasant: bu● in an other offend the ears, and do make plain matters seem obscure.  
Therefore, Thucydides and Herodotus, Xenophon, Polybius, Halicarnassius, and Herodianus are to be learned among the Greeks: and among the romans Caesar, Livius, and Tacitus aught to be read, and diligently to be understood: that your judgement may be confirmed, your memory augmented, and the knowledge of things may be increased. Chief we aught to study that doctrine which was first delivered from heaven unto the jews, then after the death of Christ the same was more clearly set abroad. But always provided, that even as our minds aught to be cleansed and kept undefiled, and pure by the reading thereof: so would I wish our tongue should not be hindered but amended thereby: for it is not ungodly, and chiefly in this our age: that our tongue and heart should be pure, clean, and neat alike: And perhaps, it were much more convenient that Christ's religion should be set forth with comeliness of speech, than with great and gorgeous buildings of Temples: not that I take no delight in these: but for that I am more delighted with the other kind of beautifying, and do think it to be more seemly and meet. For as the picture of GOD, which is painted by an excellent Painter doth more recreate and refresh us, than that which is done by such a one as wanteth skill. And the Image of jove graven by Polycletus was wont more to move the senses: than those which were made by other workmen: so also when religion and ceremonies have gotten an eloquent expositor: they are more plainly taught, and more bewtifully set forth: and thereby the love and fear of God, which by heavenly power is stirred up in us, is not suffered to abate nor faint away. Wherefore, civil knowledge, which most beseemeth a Gentleman, is greatly furthered by those writers, whose books we have that treat of the common wealth, & of manners moreover by Histories, as well Greek as Latin: & also by expositors of other languages, when time either serveth or requireth. But specially by the Authors, Doctors, & Historiographers of our religion. And because we call that civil knowledge: which of the Greeks is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, the science of the law is no small part: it is requisite that again we read those excellent monuments which Plato hath written of laws, and Tully's two books, treating of the same matter. Which being well understood, will easily instruct us what we aught to judge, and what to answer, when question is moved of such matter as Lawyers have compiled and set forth in writing. But that you be not troubled with a multitude: neither hindered with the variety of languages and handling of many matters: before I shall come to the exercise of the tongue, I will show you a way wherein I think you must walk, that you may arrive at the place appointed. Therefore I will divide my whole treatise into three times, one in hearing, the other in reading, and the third in considering and devising. In which three, if measure be used, and the order kept which I shall prescribe, you shall both attain the thing you labour for: and there shall remain a sufficient time every day, after every action, to the recreation of the mind, refection of the strength, and confirmation of the health: whereof I wish great regard to be had, because that the mind is most pregnant and fresh when the body is in perfit health, & doth then more quickly apprehend, and seeth further, and doth keep those things more diligently which it hath learned, perceived, and devised. I will therefore return to that, that is proposed in the first place: I mean the time of hearing in the which are two kinds of persons to be considered: for both we use trachers as M. Cicero's son Cratippus at Athens: and also we have repeators. And Cicero in an Epistle to Atticus lamenteth the death of his Sositheus, whom he calleth a pleasant boy. Writers that be hard to understand, and such as treat of high matters: must be learned at the hands of those whom we at this day term readers, professors of the tongues and Schoolmasters. Of this sort concerning Philosophy are Plato's books called Gorgias and Protagoras, and divers other of his Dialogues. Such are Aristotle's first books of the common wealth & of manners: Such is Thucydides among Historians: Such is Lucan among poets: For he doth also make a wise Citizen and a politic governor. Such among Orators are Demosthenes and Tully: not for that their sayings be obscure, but because their Art is secret and close. And as the eye sight is often glimsed by the beams of the Sun: so is the sharpness of the wit sometime dulled with the brightness of the sentence being amply adorned and beawtifully set forth. You may read by yourselves Caesar's Commentaries, and Xenophons', Cyrus, and Herodians Emperors, and also Polybius.  
The office of the repeater is to rehearse those things both which we have learned of others as also which we have read ourselves, and it is good sometime to have the repeater recite that thing that we mean to read: and to have him in few words expound the darkest sentences which must afterwards be recognized of us both in reading and devising. Hitherto have we showed what aught to be expounded by our teachers, and what is to be repeated of our domestical repeaters. And what we aught to read ourselves. Now we will declare what order is to be used, and what choice must be made, and what measure at all times must be kept. That teacher therefore is chief to be chosen which professeth the Art he teacheth: and hath long exercised the same. It is a pestilent thing in the Universities to have one man a teacher and a learner all at once, and that they should begin to teach who never began to learn: the which in my time was overmuch used. Notwithstanding I deny not but there are many of goodly wits, which even when they learn, are better able to teach, than some others that long before have both learned and taught the same. But we speak of that time when choice is given us of twain that we may always elect the best learned and of most experience. Howbeit if it happen contrary, we will follow the example of great Captains and noble Emperors: who are wont to prefer a valiant young soldier before an old Coward or Craven. But in the choice of two or more: consideration must be had, not only of their learning, but also of their order in teaching, and facility in dispatching their matters. In the which notwithstanding, we have to weigh what is the ability of the learner, what capacity he hath, and how much he hath profited. When I was at Paris, Peter Danes and james Tusan achieved one purpose, though by divers means, that they might have many auditors. They both dispatched a great number of lines in one hour. Tusan did examine them aptly according to the rules of Grammar, and Danes did so interpret Demosthenes, so much as was in him to do: and as far as the tongue would give him leave, that he made him seem a Roman, beautified and set forth with Tully's words and sentences. Therefore the learned gladly heard the one: the other had for his scholars such as would from the first foundation be taught that tongue, of a learned Schoolmaster: It is a sign of great judgement and a token of much learning, a signification of diligence, and a sincere meaning, not to stay longer in teaching a thing than need requireth: and overpass nothing that is to be expounded: as well for the matter as for the words and the Art, and the comparing of it with other writers. And thus much touching the teacher. Now we have to speak of the order and choice which you must use: and of the manner and way which in reading and hearing you aught to follow. Wherein eftsoons I must call to remembrance the end of your studies, which is the knowledge of excellent learning, joined with an honest life, and a well polished style, and a pure and uncorrupt speech, beautified with ornaments both of words and sentences.  
And because you understand for the most part the first Arts of speech, and the precepts and variety of the two tongues, I mean Greek and Latin, whereunto is joined the knowledge of words and matter: for that that words are the images of things. Therefore from this time forward you must join together and combine the study of them both: and to that end tendeth all my talk.  
Wherefore, we will divide the day into two parts or times, of which the one is the morning, the other the afternoon. Now as the morning must be bestowed upon Tully and writing: the time that remaineth after dinner shall serve for other Authors, such as may teach us other good Arts and knowledge. Not as though these other Authors were not commended among learned men for their style and speech: or as though Tully were not full of excellent knowledge, fetched from the very depth and bottom of Philosophy and wisdom. But although they are both helped the one by the other: yet because I judge that Cicero at all times is chiefly and most principally to be followed, when we seek for example: I must make this difference, that it may be understanded to whom at sometimes it is lawful to digress, and from whom it is not lawful to departed at all. For seeing you accept me herein as a teacher, thus think with yourself, that some things there be which I account lawful, whereunto I give you leave to divert sometime, and some other things which I account unlawful, wherein if you make default: I shall think you unmindful of this benefit, which you have received at my hands, which is a foul vice in manners, and not to be named. For notwithstanding that I in the beginning did only crave of you, temperance, diligence, and constancy: yet I will not that the other virtues be neglected of you: and for mine own part I crave a faithfulness at your hands, and a mindfulness of the council I give you: which I accounted to be the certain token of thankfulness. And but if you believe that I give true council, my talk shall be but of small authority with you. For as much then as a City is a society and fellowship of men one with another: and seeing no society is larger: nor is more wider spread through so many peoples and nations with an incredible virtue and strength, than the fellowship of Christians which is called the Church: to the which fellowship jesus the eternal son of the true God who hath a surname of a Kingly Majesty, and is named Christ, hath called all mankind out from every part and corner of the world. Sigh therefore I say this is the true society: needs must it be that civil knowledge be grounded chief on the doctrine of Christ and God: and that a Christian man should most trust upon this doctrine, seeing it is ordained for the obtaining of the heavenly society, and doth agree to the heavenly laws and the government of God. The Philosophers sought after this: neither could they find it: If Minos of Crete, or Lycurgus of Lacedaemon, or Solon of Athens had known this, they had left their Country men in more blessed estate than we see they have. This was unknown to Socrates Plato his master, to Plato himself, yea Aristotle also wanted this doctrine to make his civil knowledge perfit. Yet I say not this to that end, that they have not written excellently and well: and that in many places or rather in the most part: but because they were ignorant of that divinity, whereby they might call men to heavenly concord, and bring their Citizens to that end which they have purposed in their books, I mean felicity, and such a life as is perfit of itself. And surely if these things be true, as in deed they are, it is to be thought that there be some things which are to be read all our lives long: and some things that once reading sufficeth, so that the memory decay not: and some things which are to be recognized at certain times. Which order you must observe for ever: and you must neither suffer nor be content to be withdrawn or driven from it: if ye will continued in that constancy, which you promised. Religion therefore and the cogitation thereof is perpetually to be retained. For often times most noble, wise, and most virtuous men, after things done with great glory, and sometime after high honours achieved by governing the common wealth, have left that charge either because of sickness, or by reason of years: who yet from virtue, Religion and the godly ceremonies of their forefathers, could not be driven. And I believe that Cicero and other Orators good and virtuous men, did not purpose always to plead causes in the Court by reason of their age: yet they intended never to forsake an honest life. But always to be doing some thing, and as much as they could to writ of such things in the Latin tongue as might both profit their Countrymen, and pertain wholly to the setting forth of Philosophy and wisdom in their native tongue. Wherefore if Religion in all the life is to be regarded and chief when we draw toward our end: & if a wise man aught not to cast away the pen out of his hand, we aught perpetually to acquaint ourselves with those writers, whose style we are desirous to follow, and thorough whom we may be the better instructed, to virtue, Religion, and wisdom. Now if this may not be denied, than we may conclude that a wise man aught to spend his life in holy writers: and an eloquent man aught to be daily conversant in Tully's works. For as Religion maketh holy the society of men, so doth eloquence make it pleasant: and both joined together, 'cause it to be healthful. To this study of religion I do join the discipline of manners, and all civil doctrine and histories: and in this I think a wise man aught to end his life. And these are those things which I deem worthy to be read and studied for ever: now such things as it, sufficeth to read but once, are in this manner to be discerned. For what soever is of that kind, hath this nature, that either it is not worthy to be read for the foolishness thereof, or for the shortness, or easiness not needful to repeat: of these two kinds, that which is foolish must be shunned: And tother which is short and easy to understand and remember, must be applied to further that end, whereunto the variety of our study is referred: and is then chief to be used, when the mind being wearied with the study of weightier labours for recreation sake doth withdraw itself: and in this refreshing, it is very good to have a repeater whose voice doth show some learning, being clear and distinct that it may be easily understanded: and that the pronunciation may breed no loathsomeness but rather a pleasure, which chief is to be considered of in this time of leisure and recreation. There remaineth yet a third kind of writers: I mean those which are sometimes to be recognized, which is done chiefly at two seasons: whereof the one hath an honest necessity: of the other, a learned man must have an account. For it cometh often to pass, that writing and reading of stories must be intermitted for a season, when we writ any thing of religion, or when we frame a work of some part of the common wealth, or when we devise some Poem. When that is done, if we list to finish the story that we have begun of some certain time, or of some war, we must resort unto that Author, whose order and manner we mean to follow in uttering our matter, and to whom we would be counted like. And if after the finishing of that work we be disposed to writ of Philosophy: it were good to repair to the same Author from whom we are digressed, and whose steps we mean to follow.  
But for as much as we have appointed three years, within which compass this my consultation is comprehended, I will now come unto them: and first I will recount in number what things they be, wherewith we must be furnished within this space. For the Latin tongue therefore we must know Tully throughout, and Caesar's Commentaries, Sallust and Virgil. In the which study if we have any time to spare, we may intermingle some part of Plautus, Terence, Varro, Lucret. and other, so much as may easily be understood, and bringeth pleasure when we know it. In the Greek tongue we must read Xenophons' treatise that he wrote of Cyrus, and the Commentaries wherein he discourseth of Socrates, we must read also Herodotus, Thucydides, Demosthenes, and Aristotle's books of manners and of the common wealth. Beside Homer and Hesiodus. And when we may conveniently intermit some of these, we must now and then common with Theocrit, and Pinder, Euripides, and Sophocles, or some other Philosophers, or Hystorian, or Poet, which shall best delight us. But evermore when we study for knowledge and understanding, we must use our Logic rules, whereby we examine and try the troth. And moreover, we must hear the Masters and teachers of Geometry, cosmography, and Astronomy, so far as shall be necessary for the end of our study. And we must gather out of all these, store of matter to furnish our style, which daily must be sharpened. The nature whereof is such that with idleness and intermission it waxeth blunt, but with exercise and as it were with continual ear-ring, even as the Plowesharde becometh brighter, so this is made more shining and sharp. You see the burden that I have purposed to say upon your shoulders, which if you do carry till the Calends of januarie do this time three years return again, we shall achieve the thing we would: that is, that your talk may be both wise and eloquent, and that the tongue and mind may sound alike, which I think to be more sweeter than any Music. I have named to you in gross, and peradventure not distinctly nor fully enough what Authors you must read and understand. Wherefore I will also speak a little of this matter before I declare unto you my opinion on touching observation, imitation, and style: that you may in like manner understand at what time every one is to be read: and also that you may perceive what way you aught to take for the perfit understanding of all these Authors, which I have appointed you to read within the time and space prefixed.  
First, therefore otherwise than we commonly do, we must observe and follow that ancient & noble rule: that bids us to have a special care & regard of time, and that we make good account of it: & that we ourselves do constantly continued in diligent reading and hearing of other, which rule if we keep, we must chief avoid three kinds of vices: whereof the first, is intemperance in eating and drinking: the second, is the unseasonable companying with our friends, and much conversation with idle persons: the last, is walking abroad. Where of riseth such inconvenience that even those that be painful and industrious by this evil custom in gadding are drawn to sloth. And they that writ of husbandry, have also given this lesson, who forbidden a farmer or Bailiff to be a walker: yet nevertheless the eye aswell of the Lord as of the rich farmer doth feed the horse: and where the Master walketh about the work it causeth the workmen to take more pain. Howbeit, because this custom doth oftentimes deceive the unwise: it is diligently to be looked unto again and again, lest the sweetness of walking do make us neglect the time and beguile us of the care we should have of study, and overthrow and effeminate good natures, and by deceitful custom should wring good purposes out of the minds & thoughts of those that be studious. For neither doth the name of the Peripatickes drive me from mine opinion, nor mine own custom move me that am naturally given to walk. But the Peripatickes did walk in the time of their disputing: as for our precepts they appertain to reading. And for mine own part I had done more good and gotten more profit, if I had accustomed myself to sitting still. I like not therefore these walks and paces in time of reading (for there are other times for health and recreation) but in recording, or devising, or conferring one with another, I do not mislike them, if they be moderately used: that after a small walk and within a short time we may return to reading again. Nevertheless, when you are in your study and have occasion to search in many books I do not disallow that you stand at the Desk. And in conferring of Authors, and comparing many texts together we must needs fleet from place to place: But yet as we would have a measure in eating, drinking, and in familiar meetings: so must we here also require the like. That we consider well what is necessary, and what is enough: whereof the one is measured by profit, the other by pleasure. And whatsoever doth profitably come in place while we are reading: we do not refuse it.  
Now sith I have showed you these three kind of vices: let us see what is next after to be done. And peradventure the next is to consider whether all these Authors which I have named, may if you avoid and abandon these three vices, be dispatched by you in these three years, and in what time that may be done. For the times are to be distinguished, like as men do measure every action, not only by that which is done, but also by the space of time wherein it was a doing, we will therefore begin with religion, to which we attribute the first and last hour of the day. And there is no doubt, but in these two hours within three years space, we may be able to understand and remember much that shall be commodious for our instruction in religion, and for the framing of a Christian and godly life. Chief when as our style shall be the better furnished with matter taken out of the holy writers, so that of good Latin we may make better, and for the Greek we may either interpret it into pure Latin, or so handle and polish it, that there may appear some goodly matter, and yet men should not espy from whence it cometh: or if it be espied, it should seem more beautiful, and bear a show of greater learning. These three times I say, of reading and writing, will breed in a man store and variety of matter, and as well for religion as other learning, though he have but a mean wit, so that he join thereunto continual help of diligence. The other hours in the morning I assign to Cicero's works, and to the style, not doubting but Tully may be all read and understood in three years, which if it be granted, this is also true, that in the afternoon hours as much may be gotten out of other writers as well in the Greek as in the Latin tongue: besides those books which shall be recited by the repeater, of whom we have spoken before. Wherefore these three years space shall bring great knowledge of religion: and of a great part of Philosophy in Tully beside, many ensamples and histories of his time, which in his Epistles and Orations are learned: and further all kind of sentences, counsels, deeds, & sayings. And all this may be done with the morning's travail, which shall neither be great, nor yet unpleasant if order and measure be observed. Now the afternones study shall give and yield as much matter out of Aristotle, Plato, Demosthenes, Xenophon, Herodotus, Thucydides, Homer, Hesiod, Euripides, Sophocles, Pindar: and out of the other Orators and Greek Poets: also out of the Latin, as Caesar, Sallust, Cato, Vergil, Lucretius, Catullus, Horas, and though you join none other to these, yet you easily perceive how much learning and variety may be gotten out of them. Howbeit, I wish no writer to be overpassed: but that we taste somewhat of his doings, and run over some part of him, and diligently observe some things in him. But yet in such wise that we have care and regard of the time, with due consideration of the three year, and of the end of our study which we have appointed. And for this cause neither have I named all writers: neither bid I you to read all these: neither forbidden I you to know those which I have not named. Plautus is a pure Roman Poet: and Ovid a Poet by nature both plentiful and neat: and both the Pliny's very profitable, and Livi is a lofty writer of an history: and Tacitus is a true reporter of things. And as for those that have written of husbandry, building, and of warfare: who denieth but a learned man should be acquainted with them: but my prescription is of three year: and is agreeable to your age, calling, and nobility. For I writ this work for your sake: wherein I consider what manner of Gentleman I would train up, that may be meet to be a counsellor of Emperors and Kings, and to have government in the common wealth. And yet nevertheless I do not doubt if you get those things which you aught partly to understand, and partly to have in memory, as well out of holy writers, as out of all Cicero: and out of the best Orations of Demosthenes, and out of the books of Plato and Aristotle, written of the common wealth and of laws, and out of those which I briefly named a little before: although you may overslip some of them if the time so require: nevertheless I say if with care and order you achieve but only these things, I doubt not but you shall be welcome to every learned company, and to every wise assembly: no less than Cotta and Sulpitius were acceptable auditors to Scevola, Crassus, and Antonius in their three discourses of an Orator: even as Tully was glad also of the company of the young man Triarius in his disputation that he had with Torquatus concerning the ends of good and evil. But it is now time that I come to the order of reading and writing, which is the principal part of this our purpose. For now all men know almost what Authors are specially to be read, and what every one may read to his most utility and profit: but how they aught to be read: First, few men know: secondly, those that know are of divers judgements. For as he saith, how many heads, so many wits. But I will declare my opinion as I think best, and after mine own manner, challenging nothing as proper to myself, which other have used as well as I: and leaving to every one his own judgement. counciling you, not binding others to these my precepts. Now in reading we aught specially to follow the same order, which we use in writing and speaking: that first, we care for things and matter: then after for words. But as in devising and writing we are first to consider what we will teach, defend, or utter: and then by what means we may attain thereto: so in reading we must run over the whole Book, or Oration, or Epistle, or some whole work: and after we must take in hand by piecemeal to consider and judge, and weigh every point, lest any thing should escape our understanding, without the which, all memory is weak, and observation is uncertain, and imitation is deceitful, although it is true that oftentimes we meet with some places in old and ancient writers, which are of such difficulty and so obscure that they cannot be understood at all, or else after they be understanded, the profit thereof is not worth the pains: such places do I think best to overpass. I remember that being a young student at Loveine, and reading at home in my Chamber the Oration of Tully for Roscius: I lightly passed over the allegory of the servilian Lake: but when I publicly interpreted that Oration at Paris, I endeavoured all that I could to expound the same Allegory, having before asked Budes council and advise therein. Yet I remember that I then gave this council also to my auditors, that if they fortuned to meet with the like rocks and obscure places, they should do as good ploughmen do, as well in seed time as in harvest, who are wont both in ploughing and reaping to overpass the thorny thickets, and deep roots of trees, and craggy stones, if the cost surmount the fruit. So also students should note those places which cannot profitably be understood at the first reading or present time. Nevertheless, as husbandmen overturn stones, and dig up stumps of trees, and pluck up thorns when they can so do, and when any gain may come thereby: so also it is good for students to stay at those sentences which may be understood, although with some hardness, specially if they bring light unto the rest, which without them would be obscure. Therefore the first travail of reading doth consist in these two points: the next, touching order and placing of things: the third concerneth the handling of the matter. In placing we note what is first set, as in a show or the forefront of a battle, and what is reserved to the end, and what is handsomely conveyed into the midst. In handling we observe what is largely discoursed, what is shortly discussed, and how often any thing is repeated, and that with what kinds of words and forms of sentences: moreover, after what way and manner of method. In these points consisteth the whole reason or cunning of understanding, of imitating, of writing, of speaking: to the attaining whereof, we must provide three kind of Books, the one for things and matter, which are called the books of common places as may represent the precepts of Arte. The places of things and words are almost one: notwithstanding how they differ, I have declared in other books. The places of Art are taken from thence, from whence we learned the rules and precepts of the same, which of all other are best set forth by Aristotle and Cicero. Now this practice is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and consisteth in resolution, whereof you have heard me speak oftentimes: which practise we aught to begin in our young years: but we must continually exercise and constantly go forward in the same, if we mean to follow those Greeks & romans which have been praised for learning, and have been counted wise in government, I mean not only Rhetoricians, or Orators, or Philosophers, but also Consuls, Emperors, and Kings: who have now no less fame and glory through learning, than they have obtained by their notable and valiant deeds. Wherefore the barbarous custom and rustical opinion of our Gentlemen is the more to be blamed. Who for the most part think themselves not worthy to be accounted soldiers, nor warlike enough, if they seem skilful in letters, who are ashamed of learning, and not of manners, what manners I mean, specially in some of them, I am ashamed to report. How much more is it to be praised when in a noble house there be noble Gentlemen, whose lives and learning are answerable to their birth and nobility. Who as they take ensample of a noble and commendable life, either of their own elders, or of better houses: so do they give an ensample of the like to their posterity that shall succeed them, and encourage other men to follow their virtuous steps. What did more hinder the true glory of the noble Athenian Alcibiades, than that he followed not the council and good lessons of Socrates. Pericles in the same common wealth obtaining great prays and high renown, hath to thank eloquence and learning for the greatest part thereof. The romans envied and had in great hatred the new usurped kind of tyranny of julius Caesar: yet is he the less envied therefore, & the less dispraised of honest men, by reason of his books which are called his Commentaries: wherein is expressed his Martial prowess, which is no more renowned by his valiant doings, than adorned and worthily set forth by his excellent writing. But that I may return thither from whence I am digressed: it behoveth us to have these three kinds of volumes whereof I have spoken. That is to weet, of things, of words, and of Arte. And notwithstanding, there be all ready set forth many Commentaries of the Latin tongue: and though some men also have endeavoured to gather together common places of things, and to store us therewithal: yet is it both profitable for memory: and the gainest way to perfection that every man should gather and dispose his own places whereby he shall have occasion to add or detract, or change something in the inventions of others. And for because I have often both spoken & written at other times of the places of words, which are almost all one with the receptacles of things: it shall not need at this time to repeat the same. As for the places of Art they are gathered out of the books of Rhetoricians: as for example, concerning the parts of an Oration, and the kinds as well of causes as of reasons and Rhetorical figures, and Periodes. And because the observation of these things pertaineth to the second labour of reading whereof, we began a little since to speak: and because the times of reading, observing and noting, aught to be joined and knit together: we will declare somewhat more at large this manner of observing and noting. This practice I now speak off, begins with marking, and ends with comparison. I call marking, that which the Greeks term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we consider and understand as well the matter, as the handling thereof. Likewise I call comparison as the Greeks would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is when we compare one thing with an other, to see how either they agree or differ. For first we have to consider what is said, and how it is said: Then after forasmuch as one thing hath often a sundry kind of handling, for comeliness sake, the present things are to be compared with other, which are written and set forth either by the same Author, or by some other. After this bipartite and double labour we must go to noting, and look what we have marked and understood, we must apply the same to our places of Art, and note it in our books, distinguishing every thing as it were in the proper forms and seats. Again there are three kinds of noting, one when we writ out whole places, another when we gather the sum of the same places in few words, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may term them abridgements. The third kind is when we draw out every part in figures, which for the more plainness in teaching I am wont to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say figurative draughts, or if I might so term them, defigurations. For figurations do more properly pertain to the Authors themselves: our draughts may aptlier be called defigurations. Neither is this a toy devised by us, but a certain thing which hath been long since used in Gréece and Italy of the masters of Logic and Rhetoric there. For both the Peripatickes distinguish their kinds of conclusions and the contrariety of Propositions by figures: and likewise the Rhetoricians call their Periodes of three members, some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which have all three parts of equal length, and some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which have only two parts of like equality: Likewise when Orators and other writers diversly amplify matters, as a man would say, exedifications or buildings. And in the second of those three books which Tully entitled De Oratore, that is to say, an Orator. Anthony maketh mention of framing and building of an history, because all these things may be drawn out and framed as buildings are: that the foundation may appear, the roof may show forth, the entrances may be seen, the Chambers may be severed, and that the doors, windows, pillars, and other parts may cunningly be set before our eyes, so that the whole building may be viewed. The like whereof, Lucillus and Scevola did note also in Albutius and Crassus in the building of their words.  
How featly are these words set out,  
As paving stones by Art no doubt:  
In beauty brave, and colour gay,  
Thy boasts and brags do then away.  
My son in law fine Crassus is:  
Is thy Rhetoric as pure as his?  
The like manner of practice may be used in Periodes of two or four members, and also in long sentences, or circumductions, of the which, you have heard in Rhetoric, neither were it hard for me to bring many ensamples, if the Printers would give me leave, or were it appertaining to this place. For in deed this treatise requireth an other time: and it is enough that I now show unto you this order a far of. Chiefly sigh before this time you have heard me tell you of the like. Howbeit, not only Periodes and long sentences may be thus figured, but we may in like sort note in Orators the handlings of things, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Summer I expounded unto you the Eclogues of Vergill: and I showed you how artificially and finely poor Melobeus sorrow and misery was expressed in verse. For the first four verses have a comparison: but how trimly are they handled, how cunningly are they framed and set together.  
O happy art thou Tityrus,  
that under Beechen tree,  
Thy song in Pipe of slender oat,  
dost sound with voice so free.  
He singeth the felicity of Tityrus in two verses: but of himself he complaineth in a verse and a half.  
But we all as our country costs and pleasant fields forsake.  
We fly our native soil.  
After, he returneth to the happiness of Tityrus, and finisheth the unperfit verse and addeth the whole.  
But thou in shade thy case dost take,  
And makest the woods for to resound aloud fair Amarillis.  
This exposition hath a compass in manner of a circle: for even as in words, so likewise in things there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a circle, or a circlelik handling and setting forth of the matter. Therefore they that follow the Mathematics do note this with a circle: yet may it also well enough be marked with this figure.  
And so Melobeus at Tityrus beginneth and at him also endeth. But peradventure some man will demand what commodity is in this devise and practise: seeing it is not only long, but also almost infinite, and besides it is free and at the liberty of the writer. And that I may first make answer to the last point: that it is not algates free, nor at the writer's liberty, that aught both to satisfy the ears of the hearers, and the judgement of the learned, and must be agreeable to the matter. Secondly, although there be infinite examples (for many are extant, more have decayed, and many new peradventure shall be invented) yet is the order of this practice comprehended and limited within certain forms: even as this comparison is whereof we speak, which is either of like things, or of contrary things, or of things that differ in some points. Furthermore, either both parts are shortened or enlarged alike: or one part more than an other, or the first part is again repeated in the end as we see for example in this beginning of Vergil. And as it is not the first part of a Master Carpenter to view and know all the buildings that are in the world, but it sufficeth him to have surveyed and taken a pattern of some of the best in every kind: so also aught a writer to do: that amongst a number he make choice of some, whom he may follow, and with whom he may contend at his pleasure. Now touching the commodity hereof, the first profit is this, that we shall hereby the better understand the matter, and so keep it the longer in memory: the observation of the Art or workmanship breedeth a pleasure, whereof riseth a constancy and an earnest desire to read other men's writings: which two virtues are repugnant and contrary unto other two vices: I mean lightness and loathsomeness, than the which nothing is more pestilent and pernicious to honest study. Thirdly, this diligence doth much help judgement: and oftentimes the marking of the Art in an easy place maketh us more able to fetch out the deep and hidden sense of harder places. As Tityrus in his Antistrophe or Counterverse in the first verse he acknowledgeth both God and his own quiet state.  O Melibey our God to us this quiet state did william. 
After he rendereth a reason thereof in two verses, and promiseth to honour him as God.  
For he, for ay shall be my God, upon his Altar stone  
Often shall the tender Lamb be slain from sheepfolds of our own.  
In the two last verses he returneth again to his quiet state, whereof he had spoken before, and declares wherein it consisteth.  
He did permit my beasts to graze at random as you see,  
And bade me play on homely Pipe what best delighted me.  
There is yet also a further profit of this practice consisting aswell in those Annotations, which I called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is abridgements, as in these Aposchematismes, which we englished figurative draughts or defigurations: and that profit is this, that hereby we perceive how the kinds of speaking differ one from another, and by what means we may attain to discern every kind, for without this practice, whereby shall we judge how the three beginnings of vergil's works differ one from another: I mean of this Eclog, of this Georgiks, and of his Aeneidos. For this first beginning of this Eclog is finely compact by reason of the comparison that he useth, which agreeth well to the songs of the shepherds: the second beginning is moderately enlarged by partition, which beseemeth a good sparing fellow of the country, and a thrifty husbandman: the third, is set forth and adorned in ample manner, as the gravity of a noble parsonage did require. And these three kinds may be as well distinguished by diversity of lines, as by different words and terms of Art: wherefore, this practice bringeth this commodity, that though things differ but a very little, yet wherein they differ, we may plainly perceive. For these two Latin verses have like feet as Grammarians term them.  
Tityre tu patulae recubans sub tegmine fagi,  
Protenus aeger ago, hanc etiam vix Tityre duco.  
Which I put into English in this sort.  
O happy art thou Tityrus that under Beechen tree.  
I sick do drive my Goats a far, scant able this to lead.  
Yet do they differ both in the conjunction of the words and letters, and also in harmony and tune. Whereof springeth the Poetical number, and that may be understanded by this draft.  
! ...! ..!. ..! ..!.  
For the first foot and the last have semblable harmony and time. For the sound of the voice is in the first syllable, that is to say, in the third syllable from the end: and the second and third foot have the sound in the midst. But in this verse it is otherwise.  Protenus aeger ago, hanc etiam vix Tityre duco. 
For though it be measured with the like feet, yet doth it differ in the sound & placing of the letters, as appeareth in this draft.  
! ..!.!!! ..!! ..!.  
For the first and second heroical feet hath two sharp sounds: and the third hath a contraction of vowels: and the two spondaicall feet are more sounding: so that this verse as it is in matter more doleful than the first: so is it also graver in sound. These examples are taken out of the poets: but because I interpreted and showed you these foresaid things this last summer: I purposed to use such examples as you were already acquainted withal, and as you had lately heard. The same order we aught to follow in Orators and Hystorians. For all writers have among themselves many things in common. As for example, if I would thus frame a sentence: A wise man always followeth honesty, and for the maintenance thereof doth willingly offer himself to the death, but a fool esteemeth pleasure more than honesty. Whereas a wise man measureth not his pleasure by the wanton delight of the senses, but by virtue and honesty. This kind of speech or sentence is philosophical: but it is framed according to the pattern that we took of the Poet: which thing either can not be done, or can hardly be perceived without this Art, practice, or observation, or else howsoever you list to term it. And this sentence differeth from vergil's verses, in kind and nature of words, but in form and shape, it is almost all one.  
For as two coats differ the one from the other, which are shaped both of one fashion, the one being green and of a fresh and pleasant colour: the other black and more sadder, and the one hath an elle of cloth more or less than the other, at the discretion of the Tailor. To observe these things, and to set them in order in their proper places (doth greatly help us to practise & imitate) and of itself is very pleasant to understand. And although it be variable and copious: yet by bestowing one hour diligently every day where neither wit nor teacher wanteth: it is wonderful how much man's travail may achieve and attain unto in three years space. But duly considering your condition of life, and what your calling is: I council you chiefly to bestow this your travail first in the Orations of Cicero and Demosthenes: Secondly in Tully's books of philosophy and in histories, although also his epistles are even at the first to be taken in hand. In reading all these betwixt times we must make a step to Poets. Howbeit, it must be done, sparingly, neither may we tarry in them over long before our style be made both copious and meet for an Orator. For, I like well the council of Anthony in Tully, who did diligently and usually exercise himself in civil controversies, and matters of Court: Histories he read for his pleasure: and as for Philosophers, although he read them, yet he did not follow them, by reason of their short and brief disputations: But from Poets he utterly abstained, as from those that spoke in a strange tongue. Howbeit, Anthony did much dissemble his study, as he did also his Art in pleading. And whereas he sayeth he understood not Philosophers: nor dealt not with poets: he doth declare, what is to be followed in imitating, and what is to be shunned, specially of an Orator, whose talk aught to be liked and allowed of the people. And I writ this to the end, that you may see in what things you aught chief to bestow your travail: whereby you might come unto that end which you shoot at. But now because all observation, and all noting and marking of examples is prepared for the style, and is directed and referred unto writing and other exercises: hereafter we are to treat what order in writing you aught to follow. Wherein this is the first precept that you consider well the Argument and matter whereof you will writ, which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That same must be such as we must fully and perfitly understand, neither can it be that we should in writing express any manner of thing except we know the nature thereof: no more than if a Painter would paint the buckler of Ajax, or the Armour of Achilles, or the honourable meeting and gifts of Diomed and Glaucus which he had never seen, no never heard of. Therefore let this be the first precept, that the whole nature of the thing be known. Out of this precept riseth another, that is, that we make choice of things: that in the beginning of this our exercise we choose such matter, as may be easily understood and handled and uttered without any tediousness. For in tediousness when things be long and obscure, it is to be feared lest the travail should be to painful and laboursome for a young beginner, whereof riseth a loathsomeness of this practice, which we wish to be delectable and pleasant, and not heavy or lumpish. For as he singeth not so well that is compelled to sing: so also he writeth not so cunningly and skilfully which is loath and unwilling to writ, as he which writeth with a prompt and earnest desire: Therefore the style is to be applied in the beginning to plain things, and not to those that be tedious and obscure. To which two precepts is joined a third, and that is that our matter may be quickly dispatched: for I will have the diligence of this practice measured by the number of lines, and not by the whole nature of the matter. This rule also may well be given in this place: that the first year be spent in Cicero, out of whom, we gather matter for the style: neither do I mean that we should writ whole Orations to the imitation of him: but first some small parts, such as be of the shorter sort. Which have either some necessary, or some notable place in them. I call that necessary that is almost ever to be used: notable, which is commended for that it is seldom used, because of the singular fineness and passing show, and in longer matters doth not appear. Wherefore we accounted the first year for the reading of Tully's books and for the framing of our style: as for other writers, as well Greek as Latin, it shall be sufficient for the time, if we only read them to understand them. And let this year be only bestowed upon Orators and Proes: the other two years that follow may join therewithal Historical and Poetical exercises, so it be sparingly done, that the other principal exercise be not hindered, nor the senatorie and Courtlike speech of an Orator be not infected and corrupted unawares, either with unwonted exercises of Hystorians, or with strange tongues and terms of poets. Now all this they shall most easily and most surely obtain, who have instructors to direct and teach them: And because there are few which can do it, we must diligently take heed, lest in stead of a learned and a skilful teacher, we provide one that hath neither learning nor skill.  
And thus much touching the style and the use of writing: whereunto the ancient men joined meditations and declamations before they would deal with civil causes, and matters in Court. But because all these things without imitation are to no purpose, we are from henceforth to speak of that, wherein these questions may be demanded. What is Imitation, and what authors are to be as examples and patterns for to imitate: and whether we aught to take ensample of one, or of many: moreover, what things are to be imitated, and how: lastly, at what time we should begin this imitation. Of all which points I will show you mine opinion, and that briefly. For in this small volume, and to satisfy your purpose it is not seemly to discourse at large of all these matters. I do not teach what is requisite for all Imitators to do: but what way you aught to take: who both in nobleness of birth, and in state & calling differ from other learned men, that purpose only to spend their life in learning. I call Imitation that which the Greeks name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, an ardent desire and love to attain to that in the Oration and speech of an other, seemeth worthy of praise and admiration. And is nothing else but a means and way how to express in your own talk those manners and forms of speaking: which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which be commendable and beautiful in the talk of an other. We will have an Art to be in this practice, that nothing be done contrary to comeliness, which is to be observed with great care, and there is in it a science of an universal thing, and of all things: and not of some one thing or one part alone. For who doth commend that painter, which only can paint the hand of a man and not the other parts: or that can only draw the heads of men: and cannot represent other living creatures with meet and apt colours and convenient shadows. This practice requireth no small art nor slender science: but in this doctrine is to be observed whatsoever is requisite to all kinds of eloquent speech: to the which, all imitation is to be referred, and hereby we may the better understand the second question: to weet, who is most chief to be imitated, whom we may count for an ensample and pattern to follow. For he whose virtues are most in number and greatest in excellency, aught chief to stir up our desires to attain to the like: not that these beautifications are so to be applied, that every man may easily perceive them: but I speak of you and such as be Imitators, who can spy and discern these kinds of Rhetorical speeches, and the figures of the same, though other men can not see them. But forasmuch as amongst the Latin writers, I mean those old romans, whose speech was both round, pure, and eloquent, there is none that hath more plainly expressed to us all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and forms of speaking then Marcus Cicero: and seeing that both the writers of his time, and also those that did afterward succeed him, have yielded unto him the chief price of eloquence: who can doubt, but he aught to be accounted as the standardbearer in all examples. There is no form either of Rhetorical eloquence: or of physical discourse, or of daily speech, but that he hath either wholly expressed it, or he hath left such a draft of some part of it, that a mean workman may easily perceive how the other parts should be devised and framed. Therefore let this be granted as a certain principle, that in the latin tongue there is no ensample either more certain, or more excellent than this writer: but let us see also whether he be the only example, and whether other be not excellent as well as he. In the which question, if a man will demand this of me, whether Tully hath written of all matters or not, and whether all his writings are yet extant: I must needs say that I am demanded that which neither can be unknown, nor aught to be asked. For we want his books, entitled of a common wealth, as all grammarians do know: we have no histories written by him: neither wrote he any of those things which Varro hath written of husbandry, or Pliny of natural things, or Vegetius of warfare, or vitrvuius of buildings. Furthermore, how many things are there in the Greek Philosophers, and Hystorians, which Tully hath not touched: but we speak of the science of imitation, which only maketh a perfit Art's man, and is the Moderatris and ruler of the style: although the style itself is called the maker and master of speaking. I permit that all Authors and all things he read: but with discretion and judgement: having alway this opinion, that we may gather great store of good matter out of other writers, yea, and words also: but the style whereof we spoke being an imitator of the best examples, should ever use a choice, and should apply such forms as are most agreeable to the things: the kinds and properties of the which forms can be found no where better than in Tully's works. Although I aught to confess, and gladly do confess that there be some things in Demosthenes, the like whereof you cannot easily find in Cicero. And in Plato's dialogues there are many notable and divine things worthy imitation, whereof though Tully have showed now and then a shadow, yet hath he expressed no perfit image. Besides, who would deny that, as if we had verses to make, we should imitate a Poet: so if we had an History to writ, we should make choice of some Hystorian, with whom we might contend, endeavouring to come as near as we could to his pattern and image. How is it then? verily look what order must be kept in reading, the same must be observed in imitation. The first and chief travel must be bestowed in Cicero, and whatsoever he wanteth, we must seek for it in other places. But first learn Tully, and exercise yourself in him: and so long as you go forward and find profit, repent not of your example. I made mention before of comparing of writers, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which practice doth much profit our studies. Who denieth that Tully and Demosthenes do handle and set forth many things oftentimes in like sort, and oftentimes also who doth not think it laudable when you found in other writers that which is good and singular, to note and mark the same: and to refer it to the places of Art and imitation, whereof I have spoken: thereto draw out the handling of the matter, to name the Author, and to gather in brief that thing which is treated off. Therefore sith our question is of the Latin speech, and our purpose is to polish and file the tongue & voice of a Senator or counsellor: and seeing always we make chiefest account of Cicero: neither hath any man expressed so plentiful the kinds and forms of speech with all elegancy and comeliness of talk as hath this Author: who will say that he is not worthy to be retained and embraced so long as we learn of him excellent matters, and such as we knew not before, and so long as we find in him even what we can wish or desire: and yet were it a madness not to take of others if we may, that which wanteth in him. Nevertheless, after that you be well furnished with the store, wealth, and substance of 〈◊〉 ●●●tor, if you happen to come unto o●●●●● it shall not be hard to see what you 〈◊〉, and what is needful for you. And after your taste is well seasoned with the wholesome liquors of his eloquence, there shall be less danger and less cause to fear that the same should be corrupted with other strange matters. Wherefore, after we are acquainted with Demosthenes that strong brawned Orator, we may profitably go to the fine and neat writer Isocrates: or else we may join them both together at one time. In like manner, I do not only permit you to make an orderly passage from Tully to Demosthenes: but also I council and wish you, betwixt times, to make starts from the one to the other, and oftentimes to compare the one with the other: and even so, if we purpose to writ a story, we must use another kind of style than before we did: which is also Tully's opinion and judgement.  
For, a story is written in a soft and tractable kind of style, as Anthony saith: and flowing with a certain gentle equability: as contrariwise, in the Court and at the bar we speak more roughly, and our sentences are more sharp and poignant. Therefore an history requireth an other kind of inditing, as we may see and perceive in the best authors. But nevertheless, to attain to this grace no man can better further us nor furnish us then Tully, who as he could have done it as well, and peradventure better than Sallust, Caesar or Livi so will he also sharpen our judgement that way, that we shall be able not only to do the like, but also as it may sometimes happen peradventure better. Pollio as Quintilian reporteth, spied a certain pativinitie in Liuies style, which he could not have judged nor considered, if he had not learned of the best authors, the true properties of the roman, and of the patavine speech. And he which hath his mouth well washed and seasoned with Tully's waters: shall be able with the same to feel in Livy, as Pollio did a kind of strange speech, and a certain peregrinity, if I may so term it. And hitherto of that question in which was asked: what is most chiefly to be imitated, and what other besides him. For Cicero must be followed first of all: and besides him the best of every one in his kind. It followeth, that we declare what thing we should imitate: and what order is to be observed therein, which part, although it be long, and pertain to all the precepts of eloquence: yet will we conclude it in a few points. For all this deliberation beginneth of one head, and that is immediately divided into two branches. For first of all, we must consider whereunto the matter or argument doth tend, which we have taken in hand to utter and express. Next this, we must see after what manner it should be handled, and what words and sentences are requisite for the beautifying and setting forth of the same. And for this cause in the definition of imitation, did I comprehend and include the manner of handling, and the kind of utterance: And plain it is, that if we mean to writ a Dialogue, and to bring men in to comen together, we should not seek in Tully's Orations for a pattern to follow, but rather in his Tusculande or Academical questions, or in his other like disputations. So if we have an Oration, Comodie, Tragedy, or Satire to writ: it is evident, whither we aught to look, and whither we should direct both our eyes and our mind. This practice therefore beginneth at the argument or matter, and then it goeth out, as I said, into two branches. The argument I have often termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, other name it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The kind of speech or form of utterance, I call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as for the manner of handling we may at our pleasure either call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as though there were not a kind of handling also in the forms of utterance (for every one is handled after a peculiar manner) but we apply handling properly to the things which be apt and agreeable for the same. But concerning the Argument, we must use a choice. Wherein we must follow the council of Horace who doth advise us.  
To choose such matter when we writ,  
as fit is for our strength:  
And long to weigh and poise the same,  
until we know at length  
How much our shouldiours may sustain,  
and what they will not bear.  
Which strength of ours is greatly increased with diligence, for these which are inferior to other in wit, and learning, aught by the example of good Orators, and of the best writers, to help themselves with diligence. Whereby it cometh to pass, that strength is to be measured by three things, that is, by wit, knowledge, & by diligence. For he which is endued with sharpness of wit, and hath gotten learning to guide & accompany the same: If he add diligence, and continual exercise thereunto, it must needs be a hard matter, that he shall not be able to set forth in writing, and polish with his pen. But we cannot fully declare this part of our consultation before the time of imitation be known: And for because mention is made of ability, wit, and learning: we will briefly speak of this last point, that is to say, at what time imitation should be begun: which is not so much to be measured by age and years, as by strength and ability.  
Therefore, as Aristotell did exclude young boys from his Ethics: So I also remove from this artificial practice not only children and boys: but also those men which know not the precepts of Rhetoric, neither have attained to any understanding of learning, nor have not a singular desire to make their speech & style like unto that which is most praise worthy, and of the best sort. For as I think, this caused Aristotell to banish boys and young men from his doctrine: for that he saw in them neither constant promptness of will, nor moral judgement. So we also unto this practice & trade of imitating do admit him whose mind is inflamed with the love of eloquence and whose breast is not barren and void of some knowledge of learning. But as for the ignorant or sluggish sort, we commit them to the teachers of other Arts, which can better away with them, until such time as they be further instructed and more encouraged. Therefore, when the mind is so prepared, and in such a readiness, as I have said, than is the fittest time to begin this practice: Howbeit, I require not exquisite learning for this matter, I am content with this your indifferent skill. Nevertheless, there be three times appointed for this practice: one while we are learning of it, which is the first, another, when we have learned it, and that is the middle time, and the third and last time is, when we perfectly know and understand it. For so long we aught to learn this Art, until we have gotten it, and that we be able to devise and make somewhat, that may be published worthy the hearing of all men, and acceptable to the learned. But when we have gotten and obtained both the knowledge of this, and of many things beside, even as a player that hath been well practised in playing the second part, may afterward well enough be admitted to play the first part, and to show himself upon the stage: So also your style, after it shall be filled in this sort, shall not need to fear the opinion of the multitude, nor to dread the judgement of learned men. As for the third time, when we are grown to perfection: although it be to be wished, and though we aught to labour all we can, that we should then seem to need no more examples: yet I doubt whether ever any man shall attain thereunto. For in so great variety and excellency of Philosophers, Orators, Historians, & Poets, there will be always somewhat, which either we have not read or not marked before: so that still we have some thing to increase our knowledge. For it is a hard matter to read and understand all things: and to remember all things, I think it can never happen to a mortal man.  
Nevertheless, we must labour and proceed as far as we can. For it is shameful to stay in a virtuous, commendable and a glorious race, when you may run further: specially seeing the last travels for the most part are more easy and pleasant than the first. Howbeit, this is also true that although you cannot be comparable or superior to the most perfit: yet is it good and commendable to contend with them in many things: and to go beyond them in some things, if we be able: and either to add or take away, or change somewhat in the inventions and ensamples of them, whom we do imitate, and to attempt and labour to do somewhat, which may be better: and hath evermore been granted to all men in all times. For imitation aught to be free, and not servile or slavish. Neither will we that an imitator do always follow the steps of another: but divers times and as often as he can, if he may do it decently, let him out run him that went before. Therefore, before a young man hath some taste in learning, & before he have some understanding in Rhetoric and Logic: I will not admit him into this school, but will leave him to the Grammarians, whose vulgares and prescripts he must yet follow, as lines that be drawn by another man. But when he hath once obtained these things: if he have wit, and if there be in him a love and an earnest desire to eloquence, as appeareth in you: than shall this school be open for him, and we will try what this order and practice can work in him. And in the beginning of this exercise, whomsoever we shall accounted the best writer in any tongue: him shall we read with great diligence: and first, we shall consider what he saith: next, in what order, & with what kind of utterance, and by what Method or manner of handling. Whereof the first pertaineth to invention, but order is referred to collocation: and the kind of utterance belongeth to the form of speech. And as for the manner of handling, which doth chiefly cause and make this form: it containeth aswell the ornaments and figures of speech, as the polishing of sentences and reasons, as also the framing, knitting and numerousness both of members and whole Periodes, with the variety of all those things compared together, which being taught in Art, are here observed, and as a man would say, are drawn out, and set forth in their colours: All these things must be laid up in store, and noted in that volume whereof we have spoken: that we may have them in readiness as oft as we shall need: to the intent we may see in every matter that we take in hand, what steps we should follow, and where we should tread.  
Therefore this is the first time that we have to bestow this way: diligently in our example to observe and mark those things that Art hath taught us before. Neither aught we to stay, until we know all things, and until our volume be filled. But immediately after the beginning, so soon as we have marked any thing, we must take Pen in hand, and frame somewhat that may be like the same. And in this place touching the Argument and matter, we must keep this rule that we begin always with the easiest things, that we cloy not ourselves, and make our labour more painful with obscurity. Wherefore if we will imitate Epistles: we must at the beginning choose the shortest, and in Orations, long Epistles, & Philosophical disputations, we must imitate a short piece, as the conclusion of a reason or a similitude, or a comparison, or a brief narration, or a common place, and a general sentence, or a contrary. But notwithstanding, that these things pertain not so much to the matter and argument, as to the manner of handling the same: whereof we will speak even anon. Howbeit, this rule well serveth for this place, that every thing be done in his kind. For even as he that would writ an History, must follow an Hystorian: and he that penneth a Satire, would take example of Horace or Persius, and a maker of Tragedies take Euripides, or Sophocles to be his pattern: so here also, forasmuch as there is great difference between the courtly speech of Orators, and the talk of Philosophers, and the familiar, and daily communication of men: as every one of these, is in their own proper kind, such must also the example be. But it is hard to judge of what sort and nature a thing is. and aught to be. Wherefore, I will from henceforth speak as I have begun, of the manner of imitating: Wherein is first to be considered, what things be imitable: and again, what things they are that we can not imitate. I call that imitable, that we may by following obtain and express: of the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whereby is understood what is not imitable, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now to begin such matters or to take such things in hand, as are not imitable, were mere folly. But of such things there are two kinds: one is not imitable by nature: the other at certain times. Quintilian saith that wit in invention, vehemence and facility are not imitable: and he saith true, for these things are borne with a man, and are proper to another man's nature & not to ours. Neither can they be gotten or taught by Art: although they appear in our ensample: these things therefore by nature pertain not to imitation: although in imitation they appear and show: and through this erercise our natural powers also are stirred up and instructed, and made more strong: yet this kind, because of nature it is not imitable, pertaineth nothing to this our purpose. For it dependeth of another man's wit and not of ours. But there are also certain works of other men so framed, that they seem to be set above our capacities: even as Pindar seemed in the judgement of Horace.  
Who pindar's verse doth study to excel.  
Friend jule, doth with Dedals waxed wings  
Assay to fly to Pontus icy Pole  
A name to give.  
He also rendereth the reason thereof.  
From type of hill as rivers run amain,  
Which daily sures on banks above increase,  
So pindar's verse as fast doth flow  
In mouth profound.  
Horace supposeth that this gravity and fullness of Pindarus, if I may so term it, cannot be imitated. But though there be certain works of great Artificers which at the first must not be dealt withal, because we cannot reach them: yet in time notwithstanding they are made more easy. For it is not given unto a beginner to make a whole Oration or work: neither would I council him to do it, though it were given him. For time will breed in him a greater ability, and bring unto him a greater facility: wherefore, let the first labour be bestowed in the easiest parts of works, and in the lest portion of the same: and then by little and little we may proceed to greater and harder, and at the length to the whole work, and finally: we may not despair, not not in the most perfit of all. For either we shall obtain our desire, or we shall get from thence some excellent furniture to finish that which nature hath made us able to achieve, as Horace writeth that he also did.  
I as a morning Bee,  
a little wretch  
That seeks the woods and Tiber banks about,  
With labour great the pleasant Time to suck,  
In manner do my painful crabbed verse with labour sing.  
But this modesty in Horace is laudable, because he attributes the chief price to Pindar: & exhorteth Anthony julius to a higher vain, as though he should leave the little Rebeck, and play on the great Viol. For neither is there any thing more to be shunned of an Imitator than arrogancy: which is ever a companion of lightness and folly. And yet did not Horace despair: For in many things he is equal with Pindar: and divers times he contendeth with him both wisely and commendably. But because unfortunate imitation is ridiculous, he speaketh of himself modestly: and warneth others wisely, that they take nothing upon them passing their habylities: specially if they mean it shall come to light, and abide the judgement of the learned. But at home we may assay and attempt what we list, and we may still stay in them so long as we profit. But the beginning of this trade must be employed upon the easiest and necessariest things. I call that necessary, whereof we have use, not only at sometimes, but at all times. Such are those things that I named before, among the which we aught to see what is worthy of imitation. For whatsoever is worthy of praise, that either plaintly appeareth, or is closely hidden. The one kind we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, apparent or evident, using therein a mathematical term: the other we name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is as much as hidden, close, or secret. I account apparent things: as words are, and the polishing of them, and the joining of them together, as the order, placing and framing of those things that be invented. Hidden and secret points are these. A signification of an amiable honesty in the Orator: sometime a further meaning than is expressed in words: the leaving out of some words, reasons, and sentences that might have been put in: also beautifications and polishings omitted, which might have been used. Which are of so great weight that whosoever passeth by them, and see them not, shall never work any excellent feat. For as it appertaineth to virtue, not only to choose those things which are good and laudable, but also to shun those things that are evil: and as virtue itself sometimes is understood when it is not seen, so also it is the duty of an Imitator not only to view that which is manifestly showed and plainly uttered, but also to consider what is secret, and is not expressed. Therefore an Imitator hath need of skilful eyes: first for that these secrret points are not espied till they be revealed: then, because those things also which are apparent, are oftentimes by the writers themselves so conjoined and knittogither, that they cannot be perceived, but by a quick sighted workman, and a skilful master. Wherefore the beginning of this practice must have the help of a teacher if he may be gotten: to give us our matter and argument, to tell us what is to be imitated, to teach us, to correct us, to show us how we may hide and cover like things by unlike using and handling the same. For he aught to be a hider of his Art, which would be a good Imitator. To follow our example in every point is very childish. For although it be artificial to follow the picture of Venus drawn by Apelles, (which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that she seemed to rise out of the sea) or to paint a Satire or fieldishe Mammet in such sort as Protogenes did: and to use the same colours, lineaments, and shadows, which they did, and to differ from them in no point at all: yet is it more excellent to express in Apollo or Achilles, the self-same Art which Apelles showed in counterfeiting the images of Aesculapius or Priamus, though therein you have only followed the documents and draughts of Apelles. Therefore we must first endeavour that our doing may appear unlike the pattern: Secondly, if it do seem like, yet let us so use the matter, that it may be thought we made it so of set purpose: which is the use sometime of learned men. Howbeit, this must never be done but when it is commendable to contend with our pattern: and when that elegancy is not unlike, though the matters be not of one sort, but different, and not so like in kind as in the manner of handling.  
There are many Orations of Demosthenes, and many of Cicero's: but yet in these Orations of Cicero, yea, even in his Philippics, which show by the title after what pattern they were shaped: Tully using the same kinds of speech and forms of utterance that Demosthenes did: yet doth of purpose endeavour to differ from him, although he followed Demosthenes altogether. What difference is there between the sayings & doings of Aeneas in Vergill, and the words of Ulysses in Homer. What is so like, as often times the form of speech in both these poets: and yet in this great likeness, what great diversity is there? what great variety? that almost in common talk we do not so properly say Ulysses in Homer as Aeneas in Vergill. Notwithstanding, sometimes I like well that our Imitation should appear and be perceived: neither do I mislike that beginning of Bembus: My Either Bembus, dear friend Tupoll: which he made to the example of Tully's beginning of his book, called Brutus. For as Tully hearing of Hortensius' death, conceived greater grief of mind, than any man would have supposed: so his father Bembus, when tidings came to the Senate of Venice, of the Duke of Urbine's death, conceived verily great grief, and sorrow, as Tully doth: and as Tully's grief increased in writing and utterance, so doth Bembus his in like sort. Now whither Bembus for some purpose would have it perceived, that his writing was like to Tully's, or whether he thought it could not be spied: truly for my part, in stead of the grief that he and his father conceived, in reading of this, I reaped great pleasure, and while I considered it, I remembered this practice, which I now speak of. Nevertheless an Imitator must hide all similitude and likeness: which is never praised but when it is comparable with the pattern, and yet cannot be perceived by what means and in what places, and examples it cometh to pass. But this means of hiding standeth in three things: In addition, ablation, alteration, and changing: wherein is contained, conjunction, figuration, commutation, and transformation, both of words and sentences, of members, and periods. Now as for addition, and ablation, what they be, it may be easily understood by themselves. The Greeks call the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and oftentimes a word or a little piece, or a member, and the sentence contained therein being either added, or taken away, causeth a new form or image of speech. As for example, Tully saith thus: I conceived greater grief of mind than any man would have supposed. But Bembus thus: He conceived verily great grief and sorrow. But these two points, I mean addition and ablation, are seldom used without the other, which if we want our imitation, is but childish. I call alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one part of the which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which consisteth in the divers placing of words and things, and is wrought by putting of words, members, sentences, and other things necessary either before, or after, or in the midst.  
Figuration, is of the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is chief in genders, numbers, and cases: for the variety of these bringeth delight, & taketh away sasiety. But as in making, so also in hiding, and changing we aught to do that which is descent, and to train every thing as best beseemeth. Communication is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is when one word, or thing serveth in the stead or place of an other: which in words is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in things it is called a divers argumentation, when divers sentences, and reasons pertain to one purpose, even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, concauses or joined causes, be in things done, or brought to effect, and in conclusions are the collections, and silogismes of many reasons. I name transformation, that which the Grecians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which containeth all the figures of Rhetoric: for both the Metaphors and tropes of words, and also the ornaments and beautifications of sentences are oftentimes of like force, and therefore it is lawful to change the one with the other, neither is there any thing wherein an Imitator may more glory, than in turquifing, and translating of things and words, and the cowpling and knitting of the same: in the which is required not only diversity, but also variety: therefore transfiguring hath adjoined unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we may term variation, because it taketh away sasietie, and is commonly the chief causer of all pleasure and delight. And this difference is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that the last maketh a diversity of works: the other variety, in only one work: neither is there any thing more pleasant and exceptable to the ear, than to hear one thing often expressed in other words, and to see every where diversity of ornaments, and variety of Periods, with change of numbers in the clauses of the same by distant places. And these are the things which hide Art & similitude, which although they seem but trifles: yet are they the only doers of that, which the ears of the learned desire to hear, neither is it known what force is in them until we have tried it by use and practise.  
But this must always be remembered, that no hiding is worthy praise, which doth not bestow in the place of that which we imitate, a thing either as good or better: or if it seem base, yet it may appear to be done not without some purpose and reason. That circumscription of Vergil. Arma virumque cano. etc. That is, of arms, and of a Captaynecke I do indite. etc. Who seeth not that it is framed to the similitude of Homer's beginning: Yet is there this difference between them, that Homer nameth Achilles by his proper name, & briefly requiesteth the muse to recite his wrath, and what mischief it stirred among the Grecians. Vergill doth not name his Aeneas, but showeth his purpose at large in more words: so that though we will not grant Vergill to be superior: yet of necessity must we confess, that his is a goodly and beautiful beginning, and equal to Homer's, if the Greeks will not be displeased with us for so saying. But not withstanding it is honest some times to yield and give place, when the thing we purpose doth so require. And to continued in the same example which I used before: who gain saith but this sensentence is more full and numerous: I conceived greater grief of mind than any man would have supposed, yet is the other also modest and fit for the present matter. He conceived verily great grief & sorrow. But to return to the matter: in stead of that which we imitate, we must always place either a better thing or as good, or such as is inferior for some special cause: and we must think that those three points are then truly observed, when they do not only hide our steps, but also do garnish, and set forth the matter: for whatsoever is artificial, that also aught to be fine & trim. And those three things which I talked of before, be of greater force, and do more beautify the matter, than unskilful persons would imagine. For figuration is one of the smallest things: but is it not pleasant in that comparison of Vergill.  
O happy art thou Tityrus,  
that under Beechen tree,  
Thy song in Pipe of slender oat,  
dost sound with voice so free.  
But we alas our Country costs,  
and pleasant fields forsake:  
We fly our native soil,  
but thou in shade thy ease dost take,  
And mak'st the woods for to resound  
aloud fair Amarillis.  
What can be less then: thou Tityrus, and we are expulsed, yet this change of numbers hath a marvelous grace: and for that cause, as the order is of this kind of verse: Tityrus doth also imitate the same elegancy, the which he doth without any arrogancy, or envious emulation, because the shepherd Melibeus was his friend.  
O Melibey our God to us  
this quiet state did will,  
For he, for ay shall be my God,  
upon his Altar stone:  
Often shall the tender Lamb be slain,  
from sheepfolds of our own.  
You see how in like sort he hath changed the number, for in the one place he saith: our God to us: and in the other: for he for ay shall be my God. As therefore this kind is elegant, when we writ without an example after our own devise: so also when we writ with an example and pattern to follow, it is both elegant and covereth that which we seek after and would not have known. I need not discourse of all those points which I propounded before: for you have partly heard them of me, and partly they are understood by themselves, and at this time are not to be thoroughly handled. Howbeit, I will yet put one example more, and that shall be of transformation. There is an excellent and proper conversion of sentences in Theocritus, which the Greeks do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may name it a counterchange.  
If he shall choose the horned Scire,  
The female Goat shall be thine hire.  
But if he do the female take,  
Thou with a Kid shalt merry make,  
kids flesh is good and sweet pardie,  
Until at Pail they milked be.  
In stead of this conversion Vergill used a circle, whereof I spoke before: and for these words which Theocritus repeateth, Vergil rehearseth other: and who can deny but the one doth follow the example of the other. But some will say, he useth not the same polishing of his sentence, nor the same words that Theocritus doth. I grant it, and that did he to the intent that unskilful persons should not perceive his steps. But why did he not so in that which followeth: Non equidem invideo: that is, I envy not thy happy state, seeing Theocritus also writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: forsooth because he would have it known whom he imitateth, although he would not have it spied, how and after what sort he doth it. But peradventure some man will deny that this was done by imitation, seeing the things be not all one in both the writers. I answer that imitation is not in things that be all one, but in things that be like, and that which is like, must be, not the same, but another thing, and yet near unto it, which dearness is measured by the end and form of the speech: as in these verses the end of a shepherd's song is sweetness, and for that cause Thyrsis in Theocritus commending the song of the shepherd Aepolus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, this whuzzing wind doth sweetly blow: and by and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in English is. And thou thy Pipe dost sweetly sound: and so for pleasure and delight as Theocritus repeateth in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and useth that conversion we speak off: so likewise Vergill doth iterate, Nos patriae fines, and Nos patriam fugimus, and in stead of the conversion, he concludeth his sentence, as a man would say in a certain circle and compass. Every man knoweth the beginning of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, O Muse recite Achilles wrath. etc. Which undoubtedly is a beginning sit for Homer, both grave and beautiful, and meet for the purpose he had in hand. Nevertheless vergil's beginning Arma virumque cano. etc. Of wars and Arms I do indite, and of that Captain bold etc. hath as many and as great graces in it, as Homer's hath: and certainly it is altogether Heroical, and though it much differ from Homer's, yet hath it a certain artificial likeness to the same consisting in the gravity and beautification, which is covered by those means whereof I spoke before. For as Homer showeth the wrath and fury of Achilles, so Vergill painteth out Aeneas with more words and special tokens: so that in the persons there is variety, and in the handling there is a likeness, which aught to be applied to the end, which is gravity. And for this cause hath he briefly comprehended many and great matters. Now touching Homer's sweetness of letters and voices, and the sound of Poetical words, which are proper to the Greek tongue: Vergil hath fully recompensed that grace with a most beautiful figuration. Arma virumquè: of arms & of that Captain bold: Italiam Lauinaquè littora, to Itaile land and Lavine shores: Terris iactatus & alto: by seas and eke by land ytoste: both numbers singular and plural are thrice knit together: and in that verse Vi superam saeve memorem junonis ob iram: through force of Gods, and for the mindful wrath of juno fell: not only numbers are joined, but also the consecution, combining and apt knitting of cases is featly changed: likewise that which followeth. Genus unde Latinum, Albaniquè patres, atquè altae maenia Romae: from whence the line of Latin blood and Alban fathers came, and lofty walls of Rome do rise: what distinction of Genders, numbers, vowels or voices is there: and lastly, Musa mihi causas memora. etc. O Muse recite to me the causes of this grief: doth both differ from the invocation of Homer by order and placing: and in greatness is answerable to Homer's beginning: and beside these excellent points he doth not only ask a question, but also lamenteth: woondereth & crieth out. Wherefore the imitation of this like matter is hidden, by placing, changing, adding, and by varying: for Vergil hath separated the proposition from that invocation, and hath changed the persons and matters, and hath recited more plenty of things which is proper to addition: and by the variety of words, genders, cases, and numbers, all things are sounding, which is meet for gravity: and yet is this so done, as neither the elegancy doth mar the gravity, nor the gravity is a hindrance unto the elegancy. Wherefore, when we will handle divers matters after a like manner, we must do it covertly, which is wrought by that means that I have declared. Now after that we have made choice both of our Author whom we mind to imitate, and of the matter that we purpose to express: than the first consideration aught to be of the kind of utterance, to the end and form whereof we must apply both our matter and words, and the placing and variety of the same.  
But here it is necessary and needful to have a master and teacher, and without Art the secret Image of an Imitator, is not perceived: and this order requireth great use and practise, and few there be that attain unto it. Sallust is a noble Historian, and Quintilians testimony of his brevity is well known. But how many be there, that understand how it cometh to pass, and wherein it consisteth. Halicarnasseus writeth, that the composition of words in Thucydides is goodly and beautiful, but nothing sweet or pleasant, and contrariwise in Xenophon, it is pleasant, but not goodly: But Herodotus composition, as he saith is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both pleasant and goodly: surely it pertaineth to a sharp and well practised judgement, and as a man would say, to a piercing eye to see wherein comeliness and delectation consisteth, and how goodliness differeth from sweetness and pleasantness: not as though there were but small difference between virtue and pleasure: but for that, that in speech, eligancie and swavitie are not easily severed, therefore both Art is necessary, and a teacher requisite, and there needeth practise and experience beside. It is commonly said that vergil's Georgics are perfit and that his Aeneidos are not so thoroughly filled. But I would meet with such a fellow, an interpreter of poets, that could show me this, and declare it unto me where need were. But of this matter at some other time: and now to our purpose, touching the form of utterance: whereof we must have the Image before our eyes, whilst we are working, and framing our matterwhereunto we must apply our style, as it were our hand, with fit and convenient words, and beautifications, which are in stead of colours, shadoing, and lights, I call conveniency, or fitness, that which the Latins name decorum, and in our english tongue seemliness, which in all things, and specially in imitation is most necessary. Wherein two things must chief be observed, that is to weet, aptness and measure: aptness is a continual agreement of things and words, measure is, when in such things as do agree, there is neither to much nor to little: as in the beginning of Homer's Iliads there wanteth nothing, and in the preamble of vergil's Aeneidos there is nothing to much, notwithstanding it be larger and of greater compass than Homer's is, aptness is considered in moving, or stirring up, in manners, and in nature: nature I attribute to such things as pertain not to men: as Herbs, Trees, Precious stones, Orchards, Lands, Lordships, and such like: which things are uttered and expressed by a certain and proper kind of speech fit for the same. And movings pertain to poets and Orators, when they express the manners and inclinations as well of themselves, as of other men: and when they stir up the minds of the hearers or readers to wrath, hatred, love, and to mercy: and hereof comes these kinds of elocution or utterance, whereof Aristotle speaketh in his third book of Rhetoric, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say in english, a pathetical or stirring kind of utterance, and a moral kind: and the third, when the speech is proportionable to the nature of things. Now what manner of utterance these be, and aught to be, the self-same Aristotle, who is a passing master and teacher of Art, hath plainly showed. Here have I also to speak of seemliness, which I called decorum: that we do not only resemble a bore image of this form as it were the outward skin, but also that the blood, veins, sinews, and the very brawns, or force of the muscles may appear forth and be seen. Wherefore we must labour and travail, that our speech may be beautiful, wise, and sound: of the which three, beauty, appertains to elegancy, wisdom, to the things themselves, and soundness, to nature and comeliness: that the form itself may be natural, agreeable, and seemly: neither is it to be doubted but the picture of Venus, which Apelles painted as rising out of the Sea, appeared to be sprinkled with some form of the Sea, but yet in such sort, as the same did make the form and beauty of the Goddess more amiable and lovely. Wherefore as Apelles left some part of that picture rude and untrimmed: so likewise aught a writer, and Imitator to do, and to consider not how far a thing may be beautified and set forth: but how much polishing is meet therefore, which being not considered, the speech must needs be both swelling and puffed up, and also unapt and foolish. Therefore they give good advice, which will us to follow Minerva in Homer, who often changeth Ulysses into sundry forms, and sometimes maketh him a wrinkled, little, ill favoured fellow. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, like to a simple begging wretch, or like a withered Carl: sometimes also touching him with her Verge or Maze. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. she makes him fat and gross of flesh, and large of limb to seem. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And on his head the curled locks, with grace she makes to fall, much like a Purple Syacinth which we do Crowtoes call: even thus must also an Orator do, that he come not always forth in a Silken and precious garment: but oft times also in a worn cote, and common attire, and such as serveth for every day. Now after we have well considered what is seemly and comely: we must gather things together and set them in order, and get store of words, and follow these ways and rules that I have showed: that nothing be done or placed without a cause: and yet after such manner, that the common sort may not perceive it. For as it is to be wished that our speech may please all men, and as we aught specially to endeavour to obtain the same: so also we must take great heed, that Art, and Imitation, and the similitude and likeness be not espied.  
And thus much hitherto touching the style and imitation: wherein I thought it not best to prosecute all that might be said: as how we should translate out of Greek into Latin, and after what manner we should resolve poets verses into prose, so that it might appear to be no Poem: also how we should comment and devise: and how we should begin and finish a declamation: all the which things may then very well be taken in hand, when we have already had good practice of those things whereof I have spoken: wherefore we will speak hereof at another season, and for this present time, let that which I have said, suffice for your studies: specially because you have me yet present with you: Let us begin therefore this course again, and come afresh to that great reading and writing whereof we spoke. Reading is of two sorts, the one for ensample to imitate, the other to get knowledge and understanding: of the which two, the one requireth a pause or stay: that those things which are hidden in the example, may be fetched forth and seen, the other is to run over the matter, and to mark and remember many and sundry things. Therefore it must be used and applied as I said in the beginning, and verily there is no doubt but we may both read over all Tully, and understand him within three years, taking only the hours in the forenoon: Moreover, we may note much in him for imitation: and whatsoever remaineth shall serve for the years following. Now for other Authors, who can deny but we may learn much even of those that I named before, as Orators, Hystorians, Philosophers, and poets, so that these three peers space may both make our speech beautiful, and furnish us with wisdom and knowledge of divers things. Both which, if you shall achieve, you may be patterns and examples to men of your state and degree. And surely next to warlike prowess which consisteth as well in the experience of such affairs as in valiant and haughty courage: what doth more become a noble man, or more agreed with ancient lineage, than honest manners, a learned understanding, a wise tongue, and the remembrance of all antiquity, and the knowledge of all kinds of governments and common wealths. Were not Contarenus Bembus and Sadolecus in the number of Cardinals as Lamps and lights. In the emperors Court, how great an ornament was the Bishop of Atrebat. Is not France honoured by reason of Cardinal Bellaius: and at this present because of Cardinal Guise and the Bishop of Mascon. julius Pflug mine host and patron, is he not the beauty of Saxony? What a name and commendation got james Sturmius and Christopher Corlovice for learnings sake. And though all these were Gentlemen, and of great calling, yet was their Gentry, being honourable of itself, the more renowned because of learning. If our country of Germany, and the families of great men were governed by such personages we should not need to fear any dangerous change of things, or any barbarous customs, or any deformity of the Church and religion. I therefore writing these things unto you, do encourage all Gentlemen to these studies, which if they greatly beseem all states of men, surely they do chief become Gentlemen, who for that they are above other in honour and glory, aught the rather to excel other in singular virtue and piety.  
FINIS.