¶
A
ritch
Storehouse
or
Treasure
for
nobilitie
and
Gentlemen
.
LOng
(
O
Phillip
)
haue
you
intreated
me
,
and
nowe
your
Broother
Anthony
doth
ioyne
with
you
in
the
same
request
:
that
I
would
shewe
you
some
waye
,
order
,
and
trade
of
studie
:
in
the
which
,
men
of
learning
haue
in
my
iudgement
béene
exercised
:
and
therewith
may
be
also
fit
and
apt
for
your
yeres
,
familie
,
and
nobilitie
.
Wherein
I
would
gladly
yéelde
my selfe
to
satisfie
your
willes
:
if
I
might
be
able
to
conteyne
in
one
small
volume
to
so
large
theames
.
Whereof
,
the
one
would
require
a
long
and
copious
discourse
,
to
declare
what
I
take
to
haue
bene
the
vse
and
custome
of
the
learned
,
and
chiefely
of
the
Gréekes
and
Latines
.
But
in
the
other
I
will
indeuor
to
further
you
in
thys
your
prayse
worthy
and
earnest
traueile
in
study
:
and
from
the
one
I
will
choose
out
to
this
purpose
:
euen
somuch
as
the
matter
it selfe
shal
séeme
to
require
:
meaning
to
intreate
more
largely
of
the
other
at
another
time
,
when
I
shall
haue
leysure
,
and
when
it
shall
be
necessarie
for
your
studies
.
But
truely
at
thys
present
we
are
to
consider
of
you
and
your
brother
:
betwéene
whome
there
is
small
difference
of
yeares
,
as
also
a
great
agréement
and
similitude
in
disposition
and
wytte
.
For
in
you
both
there
appeareth
one
will
:
equall
knowledge
,
and
one selfe
same
contention
:
to
the
which
,
you
are
now
moued
,
as
well
by
your
owne
inclination
and
zeale
to
good
learning
:
as
long
since
you
were
by
the
indeuor
and
example
of
your
teacher
George
Fabricius
,
after
whome
succéeded
Wolfangus
his
brother
:
who
so
lyued
two
yeares
wyth
you
,
that
he
thereby
hath
reaped
trebble
fruite
:
ye
and
that
right
honest
.
For
he
was
greatly
delighted
with
hys
brothers
moste
pleasaunt
companye
:
and
taught
you
by
his
example
and
recognised
his
woonted
studies
of
learning
,
and
hath
so
obtayned
those
thrée
commodities
(
as
you
know
)
that
it
séemed
he
absented
himselfe
,
from
Beichelingo
,
and
from
his
friends
,
not
so
much
for
himselfe
as
for
your
cause
:
and
for
the
same
reason
is
now
resident
at
Lutecia
:
not
onely
to
gyue
you
ensample
,
but
also
séeming
to
haue
gone
thither
before
purposely
for
your
sake
.
But
that
I
may
returne
from
whence
I
something
haue
digressed
:
I
wyll
appoynt
and
prescribe
you
a
speciall
time
when
to
studie
,
and
also
what
your
studie
and
exercise
shall
be
:
wherein
all
my
consultation
shall
consist
,
and
in
the
same
I
will
haue
consideration
both
of
your
yeres
,
capacitie
of
witte
,
and
such
your
vnderstanding
in
learning
as
you
haue
gotten
alreadie
:
I
will
foreshewe
what
order
you
shall
aquaynt
your selues
withall
,
these
thrée
yeares
next
ensuing
,
and
what
to
take
vppon
you
,
that
when
the
Calendes
of
Ianuarie
by
course
hath
returned
thrice
,
wheresoeuer
you
shall
become
,
your
talke
may
be
discréete
,
good
,
Latine
,
eligant
,
and
plentyfull
.
Which
in
myne
opinion
is
one
of
the
endes
whereat
you
shoote
:
I
meane
a
learned
lyfe
,
wherein
you
haue
demaunded
my
aduise
.
The
other
ende
pertayneth
to
vertue
,
which
requireth
to
be
handled
at
an
other
time
.
And
surely
if
you
ioyne
to
the
Noblenesse
of
your
house
,
and
to
your
ryches
and
other
commodities
,
vertue
and
learning
(
euen
as
you
earst
haue
begonne
to
doe
,
and
as
all
Gentlemen
ought
to
doe
)
what
thing
is
there
apperteyning
to
felicitie
and
a
happie
lyfe
but
you
haue
it
alreadie
,
if
it
be
in
your
power
so
long
as
those
things
which
God
hath
giuen
you
are
not
taken
from
you
,
neyther
by
fatall
mishap
,
nor
by
force
,
nor
fraude
,
and
yet
vertue
,
and
godlynesse
,
and
the
knowledge
and
vnderstanding
of
great
matters
,
doth
helpe
much
both
to
the
preseruation
of
these
things
while
you
haue
them
,
and
to
the
comfort
of
your
minde
,
if
you
fortune
to
lose
them
:
so
that
you
can
not
be
driuen
from
the
chiefest
step
and
degrée
of
felicitie
:
but
shall
alwayes
haue
a
place
wherein
to
abyde
.
And
truely
although
it
be
not
my
purpose
to
discourse
of
vertue
,
wherein
religion
must
haue
the
chiefest
honor
and
souereigntie
:
yet
least
vertue
should
be
accounted
of
other
men
as
a
thing
vnnessarie
for
the
learned
,
or
least
men
may
déeme
mée
so
to
make
account
:
therefore
in
this
our
beginning
we
haue
made
mention
thereof
:
principally
bicause
in
this
part
,
and
in
this
our
purpose
we
haue
néede
of
thrée
vertues
aboue
the
rest
,
without
the
which
neyther
our
meaning
,
nor
your
desire
can
take
anye
great
effect
.
First
,
therfore
diligence
is
very
requisite
,
without
the
which
,
euen
goodly
wyttes
and
singuler
capacities
doe
not
attaine
vnto
much
:
Secondly
,
temperaunce
and
an
honest
measure
in
delightes
,
which
is
the
Garden
or
kéeper
of
diligence
,
and
the
preseruer
both
of
the
wyt
and
soundnesse
of
nature
:
Thirdlye
,
constancie
in
them
both
:
that
those
things
whatsoeuer
are
begonne
,
may
be
perfited
and
brought
to
effect
.
The
which
vertues
shall
then
be
thought
to
be
in
vs
in
déede
,
when
neyther
our
diligence
shall
ouercharge
our
strength
:
nor
temperaunce
shall
hinder
our
helth
:
nor
constancy
shal
bréede
in
vs
to
great
an
obstinacie
:
not
that
vertues
are
vices
,
but
for
that
,
that
vices
doe
deceyue
vs
oftentimes
with
the
similitude
and
ymage
of
vertue
,
wée
will
that
vertue
be
chéerefull
,
sounde
,
and
wylling
to
followe
:
and
it
beséemeth
a
student
to
be
of
behauiour
amiable
,
of
body
helthfull
,
of
minde
tractable
,
not
loly
wanton
,
nor
womanly
delicate
,
nor
frowardlye
stubborne
.
Therfore
the
first
two
vertues
which
I
haue
recounted
and
may
not
be
secluded
from
this
our
discourse
,
ought
to
be
agréeable
to
the
strength
of
the
bodye
,
and
as
for
constancie
and
stedfastnesse
they
doe
not
onely
respect
the
ende
of
our
studie
and
lyfe
:
but
also
they
are
to
be
vsed
in
all
&
singuler
actions
,
which
are
discretely
begoonne
.
Now
therefore
sith
there
appeareth
excellent
signes
and
tokens
of
these
vertues
in
you
:
the
which
in
these
yeres
I
haue
often
perceyued
,
I
doe
willingly
accept
you
:
and
as
I
shall
be
able
,
I
wyll
ayde
you
in
this
your
great
indeuor
and
verie
honest
traueyle
well
knowne
to
me
.
But
I
am
first
to
consider
:
how
farre
you
haue
waded
in
the
studie
of
letters
:
that
I
may
not
onely
auoyde
the
escaping
of
any
thing
:
but
also
to
prouide
that
I
do
not
seme
to
giue
you
councell
in
some
pointes
,
when
the
matter
is
atchieued
,
and
past
alreadie
.
You
haue
learned
therefore
as
I
am
enformed
by
your
brother
Wolfango
:
&
as
I
perceyue
by
your
letters
all
those
precepts
and
rules
of
the
Latine
tongue
,
specially
which
are
necessary
for
the
vnderstanding
of
wryters
.
And
in
the
same
tongue
you
haue
gotten
such
store
and
choyse
both
of
wordes
,
and
phrases
(
which
are
the
Images
of
things
and
of
sentences
)
that
therewithall
you
are
sufficiently
furnished
to
the
vse
of
wryting
,
and
practise
of
your
Penne
,
so
that
some
skil
in
Logick
and
Rhetorick
be
not
wanting
thereto
,
by
the
which
two
Artes
,
the
style
hath
bene
alwayes
directed
and
gouerned
:
And
surely
,
if
you
remember
still
those
things
,
as
I
trust
you
do
:
which
you
first
hearde
of
mée
in
Rhetorick
and
Logick
:
and
the
which
afterwarde
you
recognised
with
your
teacher
Seueno
:
I
require
nothing
else
,
but
diligent
annotation
in
reading
:
and
in
writing
painefulnesse
.
Now
in
the
Gréeke
thus
farre
you
haue
procéeded
,
that
in
the
preceptes
of
the
tongue
there
remayneth
no
labour
,
I
meane
eyther
for
the
single
worde
,
or
for
the
phrase
.
To
the
perfyting
wherof
,
the
labor
in
vnderstanding
is
not
so
painefull
,
as
the
obseruation
shall
bée
delectable
and
pleasant
in
comparing
and
apploying
of
the
same
.
Yet
I
am
not
ignorant
that
something
is
vnknowne
vnto
you
in
these
preceptes
which
you
vnderstande
not
:
neuerthelesse
,
that
knowledge
which
you
haue
,
is
sufficient
for
my
purpose
,
and
for
the
thing
you
requyre
of
mée
.
For
although
Homers
Vlysses
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
saye
a
man
of
great
experience
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
had
séene
dyuers
countries
and
knew
the
dispositions
of
a
number
of
men
as
Homer
wryteth
,
yet
it
is
credible
that
in
euery
countrie
and
Citie
,
some
there
were
whom
he
desired
not
to
know
:
neyther
would
he
vnderstand
what
was
done
in
euerie
familie
:
But
onely
learne
those
things
,
which
should
leade
him
to
that
,
which
he
had
deuised
and
purposed
in
his
minde
before
.
Nay
rather
he
neuer
erred
nor
offended
more
:
than
when
he
was
ouerlong
holden
with
the
loue
of
Calypso
:
And
suffered
his
indeuor
and
actiue
courage
with
noble
prayse
,
to
be
buried
in
the
darkenesse
of
the
dungion
.
As
therefore
it
is
likely
that
this
man
,
whome
Homer
doth
make
most
wise
,
did
traueyle
through
sundrie
countries
:
so
also
we
must
traueile
in
these
Artes
,
whereof
we
haue
alreadie
spoken
,
neither
ought
we
to
make
longer
stay
in
the
particuler
precepts
,
than
shall
be
sufficient
to
vnderstande
the
wordes
and
phrases
thereof
.
And
as
he
in
all
his
aduentures
and
traueyles
,
had
his
minde
fixed
on
stonie
Ithaca
his
natiue
Countrie
,
hasting
thyther
by
all
meanes
he
coulde
:
in
like
maner
must
wée
goe
forwarde
,
towarde
the
ende
of
our
studies
and
scope
of
our
lyfe
:
the
which
for
the
most
part
by
nature
is
placed
aloft
,
and
is
harde
to
atchieue
.
Whereof
,
we
haue
to
speake
hereafter
,
and
to
consider
which
way
we
may
atteyne
and
come
vnto
it
,
neyther
am
I
in
doubt
:
but
that
in
this
aboundance
and
plentie
of
welth
,
your
intent
is
to
attaine
to
honestie
and
learning
:
of
the
which
two
,
one
belongeth
to
the
discipline
of
nurture
:
the
other
pertaynes
to
our
present
purpose
:
and
bringeth
great
help
vnto
the
former
:
and
truely
in
this
world
,
that
lyfe
is
blessed
in
mine
opinion
:
which
to
the
antiquitie
of
parentage
,
ioyneth
godly
manners
and
good
behauiour
:
and
doth
garnishe
and
bewtifie
aboundant
welth
with
excellent
learning
.
Therefore
will
I
deuyde
thys
my
treatise
of
precepts
into
two
partes
:
whereof
the
one
concerneth
the
knowledge
of
things
which
polisheth
the
minde
:
the
other
pertayneth
to
the
exercise
of
the
tongue
and
practise
of
spéeche
,
which
is
to
be
vttred
discretely
and
eligantly
,
and
being
represented
to
the
eares
of
the
hearers
,
it
doth
shewe
a
swéete
and
sugred
consent
of
the
minde
:
which
we
may
more
easily
vnderstande
than
that
musicall
harmonie
of
the
heauenly
Spheres
,
which
we
neuer
heard
,
though
Pythagoras
taught
it
long
ago
.
But
to
begin
with
the
first
part
,
that
is
to
say
,
with
the
knowledge
of
things
:
I
sée
not
what
may
more
become
you
,
or
better
set
forth
your
nobilitie
,
than
the
vnderstanding
of
ciuill
pollicie
,
which
the
Grecicians
terme
Politicen
.
Which
if
you
obtaine
as
you
ought
to
doe
:
you
shall
greatly
beautifie
both
your
countrie
,
and
also
your
house
and
kindred
.
For
what
is
better
or
what
more
excellent
:
than
for
a
noble
man
to
be
learned
&
politike
:
which
two
,
doe
contayne
all
learning
,
vertue
,
and
Religion
:
wherfore
whether
it
be
an
Arte
or
science
,
or
else
a
vertue
and
fealtie
,
wée
will
declare
by
what
way
you
may
attaine
to
the
knowledge
therof
,
that
you
may
not
onely
liue
profitable
to
others
,
but
also
pleasantly
to
your selues
:
and
that
you
may
appeare
to
haue
bene
acceptable
and
welcome
among
your
friends
,
at
home
pleasant
and
gentle
,
and
abroade
honorable
:
nowe
this
knowledge
of
ciuill
policy
,
may
well
be
learned
in
those
bookes
which
Aristotle
hath
written
of
a
common
welth
.
But
bicause
the
foundations
of
noble
Cities
consist
in
the
vertuous
manners
of
the
Citizens
:
morall
science
maye
well
be
ioyned
with
ciuill
policie
:
which
Aristotle
hath
also
handled
in
manye
bookes
,
but
of
all
the
knowledge
of
stories
doth
speciallye
helpe
.
Wherein
we
may
sée
the
diuers
and
variable
beginnings
of
common
welthes
,
and
howe
the
same
haue
bene
preserued
,
and
how
they
haue
bene
altered
and
ouerthrowne
,
besides
store
of
good
councell
in
doubtfull
and
vncertaine
matters
:
&
sundrie
examples
to
frame
our
lyfe
by
,
verilye
I
know
not
wherein
you
should
better
bestowe
your
traueyle
,
than
in
this
studie
:
specially
after
that
you
are
sufficiently
furnished
with
the
precepts
of
Grammer
,
Logick
,
and
Rhetorick
.
In
obteyning
whereof
,
you
must
haue
a
regard
of
the
Latine
spéech
:
that
it
be
not
corrupted
with
the
varietie
of
tongues
,
and
diuersitie
of
words
:
which
are
proper
,
and
peculier
to
euery
Arte
and
language
,
and
to
euery
wryter
and
in
euery
kinde
:
for
oft
times
in
the
handling
of
one
matter
,
dyuers
Authors
doe
greatly
differ
one
from
another
,
both
in
placing
their
wordes
,
and
in
the
whole
order
of
framing
their
sentences
:
for
Herodotus
is
a
Historian
,
and
in
the
same
countrie
and
language
,
I
meane
the
Gréeke
.
Thucidodes
,
is
also
a
Historiographer
:
and
the
style
of
them
both
is
goodly
and
bewtifull
,
yet
how
greatly
doe
they
differ
in
swéetenesse
,
in
grauitie
,
in
placing
of
woordes
,
in
figures
of
Sentences
,
and
as
it
were
,
in
a
certaine
transforming
of
partes
,
members
,
and
periodes
:
and
finally
,
of
the
whole
order
of
composition
:
The
actes
of
the
Romaynes
were
wrytten
by
Caesar
,
Liuius
,
and
Tacitus
.
But
what
diuersitie
is
there
betwixt
them
in
all
these
ornamentes
which
I
now
rehearsed
:
But
yet
doth
Tully
more
differ
from
them
all
:
and
euen
Ciceros
owne
bookes
,
haue
in
them
verie
great
diuersitie
.
Write
you
an
Epistle
in
that
kinde
of
style
,
in
the
which
Tully
wrote
the
Proaeme
of
his
Oration
,
that
he
made
in
the
defence
of
Milo
,
although
you
shall
finde
some
amonge
the
vnskilfull
that
will
commende
your
doing
:
yet
those
that
be
of
right
iudgement
will
disalowe
it
,
and
thinke
you
haue
passed
the
rules
and
boundes
of
that
which
is
méete
and
séemely
.
Wherefore
,
we
must
take
héede
that
as
knowledge
of
thinges
doe
store
vs
with
substaunce
to
the
handeling
of
dyuers
matters
:
so
it
doe
not
hurt
our
style
with
straunge
wordes
and
phrases
.
Not
as
though
eyther
these
were
no
Latines
,
or
the
other
no
Grecians
:
but
for
this
reason
that
as
horsemen
and
footemen
went
not
a
lyke
:
nor
the
Romaynes
,
nor
Grecians
did
not
alwayes
weare
one
kinde
of
garment
,
both
in
the
Senate
,
in
the
Court
,
and
in
their
houses
at
home
.
So
in
the
handelyng
and
wryting
vpon
dyuers
thinges
,
they
followe
not
one
manner
of
style
:
nor
vsed
not
alwayes
one
forme
of
spéech
.
I
commende
some
man
for
séeing
of
Rome
:
and
I
lyke
well
that
you
haue
heard
Cratippus
at
Athens
:
I
also
am
content
and
prayse
you
with
others
,
that
you
be
called
Atticus
:
but
for
you
to
weare
at
Rome
a
Gréekishe
cloke
,
I
cannot
praise
:
For
I
iudge
it
a
token
of
lightnesse
,
and
an
argument
of
folly
.
So
al
these
wryters
with
all
other
are
good
to
learne
:
but
euery
one
in
his
kinde
:
for
euery
one
of
them
had
some
▪
thing
proper
vnto
himselfe
that
best
lyked
hym
:
which
they
all
of
their
owne
authority
might
desently
do
.
Now
touching
the
know
ledge
of
the
greatest
matters
,
that
is
of
God
,
religion
,
pietie
,
charitie
,
and
the
residue
o●
the
vertues
and
praise
worthie
maners
,
and
of
mans
saluation
:
what
is
more
godly
o●
more
necessarye
than
those
thinges
which
Moyses
,
the
Apostles
,
and
Prophets
wrote
〈◊〉
yet
may
these
thinges
be
better
bewtified
i●
due
polishing
,
and
the
puritie
of
the
Latin●
tongue
be
adioyned
therevnto
,
so
that
the
Romaine
spéeche
and
Latine
eloquence
,
b●
not
corrupted
with
Hebrue
phrases
:
which
are
in
their
owne
tongue
verie
pleasant
:
bu●
in
an
other
offende
the
eares
,
and
doe
make
plaine
matters
séeme
obscure
.
Therefore
,
Thucidides
and
Herodotus
,
Xenophon
,
Polybius
,
Halicarnassius
,
and
Herodianus
are
to
be
learned
amonge
the
Gréekes
:
and
among
the
Romaines
Caesar
,
Liuius
,
and
Tacitus
ought
to
be
read
,
and
diligently
to
be
vnderstood
:
that
your
iudgement
may
be
confirmed
,
your
memory
augmented
,
and
the
knowledge
of
thinges
may
be
increased
.
Chiefly
we
ought
to
study
that
doctrine
which
was
first
delyuered
from
heauen
vnto
the
Iewes
,
then
after
the
death
of
Christ
the
same
was
more
cléerely
set
abroade
.
But
alwayes
prouyded
,
that
euen
as
our
mindes
ought
to
be
clensed
and
kept
vndefiled
,
and
pure
by
the
reading
therof
:
so
would
I
wishe
our
tongue
should
not
be
hindered
but
amended
thereby
:
for
it
is
not
vngodly
,
and
chiefely
in
this
our
age
:
that
our
tongue
and
hart
should
be
pure
,
cleane
,
and
neate
alyke
:
And
perhaps
,
it
were
much
more
conuenient
that
Christes
religion
should
be
set
forth
with
cumlynesse
of
spéeche
,
than
with
great
and
gorgeous
buildings
of
Temples
:
not
that
I
take
no
delight
in
these
:
but
for
that
I
am
more
delyghted
with
the
other
kinde
of
bewtifying
,
and
doe
thinke
it
to
be
more
séemely
and
méete
.
For
as
the
picture
of
GOD
,
which
is
paynted
by
an
excellent
Painter
doth
more
recreate
and
refreshe
vs
,
than
that
which
is
done
by
suche
a
one
as
wanteth
skill
.
And
the
Image
of
Ioue
grauen
by
Polycletus
was
woont
more
to
mooue
the
senses
:
than
those
which
were
made
by
other
workemen
:
so
also
when
religion
and
ceremonies
haue
gotten
an
eloquent
expositor
:
they
are
more
playnely
taught
,
and
more
bewtifully
set
forth
:
and
thereby
the
loue
and
feare
of
God
,
which
by
heauenly
power
is
stirred
vp
in
vs
,
is
not
suffered
to
abate
nor
faynt
awaye
.
Wherefore
,
cyuill
knowledge
,
which
most
beséemeth
a
Gentleman
,
is
greatly
furthered
by
those
wryters
,
whose
bookes
we
haue
that
treate
of
the
common
welth
,
&
of
maners
moreouer
by
Histories
,
as
wel
Gréeke
as
Latin
:
&
also
by
expositors
of
other
languages
,
when
time
eyther
serueth
or
requireth
.
But
specially
by
the
Authors
,
Doctors
,
&
Historiographers
of
our
religion
.
And
bicause
we
cal
that
ciuil
knowledge
:
which
of
the
Gréekes
is
tearmed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
whereof
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
,
the
science
of
the
lawe
is
no
small
part
:
it
is
requisite
that
agayn
we
reade
those
excellent
monuments
which
Plato
hath
written
of
lawes
,
and
Tullies
two
bookes
,
treating
of
the
same
matter
.
Which
being
well
vnderstoode
,
will
easily
instruct
vs
what
we
ought
to
iudge
,
and
what
to
answere
,
when
question
is
moued
of
such
matter
as
Lawyers
haue
compiled
and
set
forth
in
wryting
.
But
that
you
be
not
troubled
with
a
multitude
:
neyther
hindered
with
the
varietie
of
languages
and
handling
of
manye
matters
:
before
I
shall
come
to
the
exercise
of
the
tongue
,
I
wyll
shewe
you
a
way
wherin
I
thinke
you
must
walke
,
that
you
maye
ariue
at
the
place
appoynted
.
Therfore
I
will
deuide
my
whole
treatise
into
thrée
tymes
,
one
in
hearing
,
the
other
in
reading
,
and
the
thirde
in
considering
and
deuising
.
In
which
thrée
,
if
measure
be
vsed
,
and
the
order
kept
which
I
shall
prescribe
,
you
shall
both
attayne
the
thing
you
labor
for
:
and
there
shal
remaine
a
sufficient
time
euery
daye
,
after
euery
action
,
to
the
recreation
of
the
minde
,
refection
of
the
strength
,
and
confirmation
of
the
health
:
whereof
I
wishe
great
regarde
to
be
had
,
bicause
that
the
minde
is
most
pregnant
and
fresh
when
the
bodie
is
in
perfite
helth
,
&
doth
then
more
quickly
apprehende
,
and
séeth
further
,
and
doth
kepe
those
things
more
diligently
which
it
hath
learned
,
perceiued
,
and
deuised
.
I
wil
therefore
returne
to
that
,
that
is
proposed
in
the
first
place
:
I
meane
the
tyme
of
hearing
in
the
which
are
two
kindes
of
persons
to
be
considered
:
for
both
we
vse
trachers
as
M.
Ciceros
sonne
Cratippus
at
Athens
:
and
also
we
haue
repeators
.
And
Cicero
in
an
Epistle
to
Atticus
lamenteth
the
death
of
his
Sositheus
,
whom
he
calleth
a
pleasant
boye
.
Writers
that
be
harde
to
vnderstande
,
and
such
as
treat
of
high
matters
:
must
be
learned
at
the
handes
of
those
whome
we
at
this
daye
tearme
readers
,
professours
of
the
tongues
and
Schoolemaisters
.
Of
this
sort
concerning
Philosophie
are
Platos
bookes
called
Gorgias
and
Protagoras
,
and
diuers
other
of
his
Dialogues
.
Such
are
Aristotles
first
bookes
of
the
common
welth
&
of
maners
:
Such
is
Thucidides
among
Historians
:
Such
is
Lucan
amomg
Poetes
:
For
he
doth
also
make
a
wise
Citizen
and
a
politike
gouernour
.
Such
among
Orators
are
Demosthenes
and
Tullie
:
not
for
that
their
sayings
be
obscure
,
but
bicause
their
Arte
is
secret
and
close
.
And
as
the
eye
sight
is
often
glimsed
by
the
beames
of
the
Sunne
:
so
is
the
sharpenesse
of
the
witte
sometime
dulled
with
the
brightnesse
of
the
sentence
being
amply
adourned
and
beawtifully
set
forth
.
You
may
read
by
your selues
Caesars
Commentaries
,
and
Xenophons
,
Cyrus
,
and
Herodians
Emperors
,
and
also
Polibius
.
The
office
of
the
repeater
is
to
rehearse
those
things
both
which
we
haue
learned
of
others
as
also
which
wée
haue
read
oure selues
,
and
it
is
good
sometime
to
haue
the
repeater
recite
that
thing
that
we
meane
to
reade
:
and
to
haue
him
in
fewe
wordes
expounde
the
darkest
sentences
which
must
afterwardes
be
recognised
of
vs
both
in
reading
and
deuising
.
Hitherto
haue
we
shewed
what
ought
to
be
expounded
by
our
teachers
,
and
what
is
to
be
repeated
of
our
domesticall
repeaters
.
And
what
we
ought
to
reade
our selues
.
Nowe
we
will
declare
what
order
is
to
be
vsed
,
and
what
choyse
must
be
made
,
and
what
measure
at
all
times
must
be
kept
.
That
teacher
therefore
is
chiefly
to
be
chosen
which
professeth
the
Arte
he
teacheth
:
and
hath
long
exercised
the
same
.
It
is
a
pestilent
thing
in
the
Vniuersities
to
haue
one
man
a
teacher
and
a
learner
all
at
once
,
and
that
they
shoulde
begin
to
teach
who
neuer
began
to
learne
:
the
which
in
my
time
was
ouermuch
vsed
.
Notwithstanding
I
denie
not
but
there
are
many
of
goodly
wittes
,
which
euen
when
they
learne
,
are
better
able
to
teache
,
than
some
others
that
long
before
haue
both
learned
and
taught
the
same
.
But
we
speake
of
that
time
when
choyse
is
giuen
vs
of
twaine
that
we
may
alwaies
elect
the
best
learned
and
of
most
experience
.
Howbeit
if
it
happen
contrarie
,
we
will
follow
the
example
of
great
Capitaines
and
noble
Emperours
:
who
are
woont
to
preferre
a
valiaunt
yong
souldiour
before
an
olde
Cowarde
or
Crauen
.
But
in
the
choyse
of
two
or
more
:
consideration
must
be
had
,
not
onely
of
their
learning
,
but
also
of
their
order
in
teaching
,
and
facilitie
in
dispatching
their
matters
.
In
the
which
notwithstanding
,
we
haue
to
weighe
what
is
the
habilitie
of
the
learner
,
what
capacitie
he
hath
,
and
howe
much
he
hath
profited
.
When
I
was
at
Paris
,
Peter
Danes
and
Iames
Tusan
atchieued
one
purpose
,
though
by
diuers
meanes
,
that
they
might
haue
many
auditors
.
They
both
dispatched
a
great
number
of
lines
in
one
howre
.
Tusan
did
examine
them
aptly
according
to
the
rules
of
Grammer
,
and
Danes
did
so
interprete
Demosthenes
,
so
much
as
was
in
him
to
do
:
and
as
farre
as
the
tongue
woulde
giue
him
leaue
,
that
he
made
him
séeme
a
Romaine
,
beautified
and
set
forth
with
Tullies
words
and
sentences
.
Therefore
the
learned
gladly
hearde
the
one
:
the
other
had
for
his
schollers
such
as
woulde
from
the
first
foundation
be
taught
that
tongue
,
of
a
learned
Schoolemaster
:
It
is
a
signe
of
great
iudgement
and
a
token
of
much
learning
,
a
signification
of
diligence
,
and
a
sincere
meaning
,
not
to
staye
longer
in
teaching
a
thing
than
néede
requireth
:
and
ouerpasse
nothing
that
is
to
be
expounded
:
as
well
for
the
matter
as
for
the
wordes
and
the
Arte
,
and
the
comparing
of
it
with
other
writers
.
And
thus
much
touching
the
teacher
.
Nowe
we
haue
to
speake
of
the
order
and
choyse
which
you
must
vse
:
and
of
the
maner
and
waye
which
in
reading
and
hearing
you
ought
to
folow
.
Wherein
eftsoones
I
must
call
to
remembrance
the
ende
of
your
studies
,
which
is
the
knowledge
of
excellent
learning
,
ioyned
with
an
honest
life
,
and
a
well
pollished
stile
,
and
a
pure
and
vncorrupt
speache
,
beautified
with
ornamentes
both
of
wordes
and
sentences
.
And
bicause
you
vnderstande
for
the
most
part
the
first
Artes
of
speache
,
and
the
preceptes
and
varietie
of
the
two
tongues
,
I
meane
Gréeke
and
Latine
,
wherevnto
is
ioyned
the
knowledge
of
wordes
and
matter
:
for
that
that
wordes
are
the
images
of
things
.
Therefore
from
this
time
forwarde
you
must
ioyne
togither
and
combine
the
studie
of
them
both
:
and
to
that
ende
tendeth
all
my
talke
.
Wherefore
,
we
will
deuide
the
daye
into
two
parts
or
times
,
of
which
the
one
is
the
morning
,
the
other
the
afternoone
.
Now
as
the
morning
must
be
bestowed
vppon
Tullie
and
writinge
:
the
time
that
remayneth
after
dinner
shall
serue
for
other
Authors
,
such
as
may
teach
vs
other
good
Artes
and
knowledge
.
Not
as
though
these
other
Authors
were
not
commended
among
learned
men
for
their
style
and
speache
:
or
as
though
Tullie
were
not
full
of
excellent
knowledge
,
fetched
from
the
verie
depth
and
bottome
of
Philosophie
and
wisedome
.
But
although
they
are
both
helped
the
one
by
the
other
:
yet
bicause
I
iudge
that
Cicero
at
all
times
is
chieflye
and
most
principally
to
be
followed
,
when
we
séeke
for
example
:
I
must
make
this
difference
,
that
it
maye
be
vnderstanded
to
whome
at
sometimes
it
is
lawfull
to
digresse
,
and
from
whome
it
is
not
lawfull
to
depart
at
all
.
For
séeing
you
accept
me
herein
as
a
teacher
,
thus
thinke
with
your selfe
,
that
some
thinges
there
bée
which
I
accoumpt
lawfull
,
wherevnto
I
giue
you
leaue
to
diuert
sometime
,
and
some
other
things
which
I
accompt
vnlawfull
,
wherein
if
you
make
default
:
I
shall
thinke
you
vnmindefull
of
this
benifite
,
which
you
haue
receyued
at
my
handes
,
which
is
a
foule
vice
in
maners
,
and
not
to
be
named
.
For
notwithstanding
that
I
in
the
beginning
did
only
craue
of
you
,
temperance
,
diligence
,
and
constancie
:
yet
I
will
not
that
the
other
vertues
be
neglected
of
you
:
and
for
mine
owne
part
I
craue
a
faithfulnesse
at
your
handes
,
and
a
mindefulnesse
of
the
councell
I
giue
you
:
which
I
account
to
be
the
certaine
token
of
thankfulnesse
.
And
but
if
you
beléeue
that
I
giue
true
councell
,
my
talke
shall
be
but
of
small
authoritie
with
you
.
For
as
much
then
as
a
Citie
is
a
societie
and
fellowship
of
men
one
with
another
:
and
séeing
no
societie
is
larger
:
nor
is
more
wider
spreade
through
so
many
peoples
and
nations
with
an
incredible
vertue
and
strength
,
than
the
fellowship
of
Christians
which
is
called
the
Church
:
to
the
which
felowship
Iesu
the
eternall
sonne
of
the
true
God
who
hath
a
surname
of
a
Kingly
Maiestie
,
and
is
named
Christ
,
hath
called
all
mankinde
out
from
euery
part
and
corner
of
the
worlde
.
Sith
therefore
I
saye
this
is
the
true
societie
:
néedes
must
it
bée
that
ciuill
knowledge
be
grounded
chiefly
on
the
doctrine
of
Christ
and
God
:
and
that
a
Christian
man
shoulde
most
trust
vpon
this
doctrine
,
séeing
it
is
ordeyned
for
the
obteyning
of
the
heauenly
societie
,
and
doth
agrée
to
the
heauenly
lawes
and
the
gouernement
of
God
.
The
Philosophers
sought
after
this
:
neyther
coulde
they
finde
it
:
If
Minos
of
Crete
,
or
Licurgus
of
Lacedemon
,
or
Solon
of
Athens
had
knowne
this
,
they
had
left
their
Countrie
men
in
more
blessed
estate
than
we
sée
they
haue
.
This
was
vnknowne
to
Socrates
Plato
his
maister
,
to
Plato
himselfe
,
yea
Aristotle
also
wanted
this
doctrine
to
make
his
ciuill
knowledge
perfite
.
Yet
I
say
not
this
to
that
ende
,
that
they
haue
not
written
excellently
and
well
:
and
that
in
many
places
or
rather
in
the
most
part
:
but
bicause
they
were
ignorant
of
that
diuinitie
,
whereby
they
might
call
men
to
heauenly
concorde
,
and
bring
their
Citizens
to
that
ende
which
they
haue
purposed
in
their
bookes
,
I
meane
felicitie
,
and
such
a
life
as
is
perfite
of
it selfe
.
And
surely
if
these
things
be
true
,
as
in
déede
they
are
,
it
is
to
be
thought
that
there
be
some
things
which
are
to
be
reade
all
our
liues
long
:
and
some
things
that
once
reading
sufficeth
,
so
that
the
memorie
decaye
not
:
and
some
thinges
which
are
to
be
recognised
at
certaine
times
.
Which
order
you
must
obserue
for
euer
:
and
you
must
neyther
suffer
nor
bée
content
to
be
withdrawne
or
driuen
from
it
:
if
ye
will
continue
in
that
constancie
,
which
you
promised
.
Religion
therefore
and
the
cogitation
thereof
is
perpetually
to
be
retained
.
For
often
times
most
noble
,
wise
,
and
most
vertuous
men
,
after
things
done
with
great
glorie
,
and
sometime
after
highe
honors
atchieued
by
gouerning
the
common
welth
,
haue
left
that
charge
eyther
bicause
of
sickenesse
,
or
by
reason
of
yeares
:
who
yet
from
vertue
,
Religion
and
the
godly
ceremonies
of
their
forefathers
,
coulde
not
be
driuen
.
And
I
beléeue
that
Cicero
and
other
Orators
good
and
vertuous
men
,
did
not
purpose
alwayes
to
pleade
causes
in
the
Court
by
reason
of
their
age
:
yet
they
intended
neuer
to
forsake
an
honest
life
.
But
alwayes
to
be
doing
some
thing
,
and
as
much
as
they
coulde
to
write
of
such
things
in
the
Latine
tongue
as
might
both
profite
their
Countrymen
,
and
pertaine
wholye
to
the
setting
forth
of
Philosophie
and
wisedome
in
their
natiue
tongue
.
Wherefore
if
Religion
in
all
the
life
is
to
be
regarded
and
chiefly
when
we
drawe
towarde
our
ende
:
&
if
a
wise
man
ought
not
to
cast
awaye
the
penne
out
of
his
hande
,
we
ought
perpetually
to
acquaint
our selues
with
those
writers
,
whose
style
we
are
desirous
to
follow
,
and
thorowe
whome
we
maye
be
the
better
instructed
,
to
vertue
,
Religion
,
and
wisedome
.
Now
if
this
may
not
be
denied
,
then
we
may
conclude
that
a
wise
man
ought
to
spende
his
life
in
holy
writers
:
and
an
eloquent
man
ought
to
be
daily
conuersant
in
Tullies
workes
.
For
as
Religion
maketh
holie
the
societie
of
men
,
so
doth
eloquence
make
it
pleasant
:
and
both
ioyned
togither
,
cause
it
to
be
helthfull
.
To
this
studie
of
religion
I
doe
ioyne
the
discipline
of
maners
,
and
all
ciuill
doctrine
and
hystories
:
and
in
this
I
thinke
a
wise
man
ought
to
ende
his
life
.
And
these
are
those
thinges
which
I
déeme
worthie
to
be
read
and
studyed
for
euer
:
now
such
things
as
it
,
sufficeth
to
read
but
once
,
are
in
this
maner
to
be
discerned
.
For
what
soeuer
is
of
that
kinde
,
hath
this
nature
,
that
eyther
it
is
not
worthie
to
be
reade
for
the
foolishnesse
thereof
,
or
for
the
shortnesse
,
or
easinesse
not
néedefull
to
repeate
:
of
these
two
kindes
,
that
which
is
foolishe
must
be
shunned
:
And
thother
which
is
short
and
easie
to
vnderstande
and
remember
,
must
be
applied
to
further
that
ende
,
wherevnto
the
varietie
of
our
studie
is
referred
:
and
is
then
chiefly
to
be
vsed
,
when
the
minde
being
wearied
with
the
studie
of
weightyer
labors
for
recreation
sake
doth
withdraw
it selfe
:
and
in
this
refreshing
,
it
is
verie
good
to
haue
a
repeater
whose
voyce
doth
showe
some
learning
,
being
cléere
and
distinct
that
it
may
be
easily
vnderstanded
:
and
that
the
pronunciation
maye
bréede
no
lothsomnesse
but
rather
a
pleasure
,
which
chiefly
is
to
be
considered
of
in
this
time
of
leysure
and
recreation
.
There
remaineth
yet
a
thirde
kinde
of
writers
:
I
meane
those
which
are
sometimes
to
be
recognised
,
which
is
done
chieflye
at
two
seasons
:
whereof
the
one
hath
an
honest
necessitie
:
of
the
other
,
a
learned
man
must
haue
an
accoumpt
.
For
it
commeth
often
to
passe
,
that
writing
and
reading
of
stories
must
be
intermitted
for
a
season
,
when
we
write
any
thing
of
religion
,
or
when
we
frame
a
worke
of
some
part
of
the
common
welth
,
or
when
we
deuise
some
Poeme
.
When
that
is
done
,
if
we
list
to
finishe
the
storie
that
we
haue
begoon
of
some
certaine
time
,
or
of
some
warre
,
we
must
resort
vnto
that
Author
,
whose
order
and
maner
we
meane
to
followe
in
vttring
our
matter
,
and
to
whome
we
woulde
be
counted
lyke
.
And
if
after
the
finishing
of
that
worke
we
be
disposed
to
write
of
Philosophie
:
it
were
good
to
repaire
to
the
same
Author
from
whome
we
are
digressed
,
and
whose
steps
we
meane
to
follow
.
But
for
as
much
as
we
haue
appointed
thrée
yeares
,
within
which
compasse
this
my
consultation
is
comprehended
,
I
will
now
come
vnto
them
:
and
first
I
will
recompt
in
number
what
thinges
they
be
,
wherewith
we
must
be
furnished
within
this
space
.
For
the
Latin
tongue
therfore
we
must
know
Tullie
throughout
,
and
Caesars
Commentaries
,
Salust
and
Virgill
.
In
the
which
studie
if
we
haue
anye
time
to
spare
,
we
maye
intermingle
some
part
of
Plautus
,
Terence
,
Varro
,
Lucret.
and
other
,
so
much
as
maye
easilye
be
vnderstoode
,
and
bringeth
pleasure
when
we
knowe
it
.
In
the
Gréeke
tongue
we
must
reade
Xenophons
treatise
that
he
wrote
of
Cyrus
,
and
the
Commentaries
wherein
he
discourseth
of
Socrates
,
we
must
reade
also
Herodotus
,
Thucidides
,
Demosthenes
,
and
Aristotles
bookes
of
maners
and
of
the
common
welth
.
Beside
Homer
and
Hesiodus
.
And
when
we
may
conuenientlye
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
vs
.
But
euermore
when
we
studie
for
knowledge
and
vnderstanding
,
we
must
vse
our
Logicke
rules
,
whereby
we
examine
and
trie
the
troth
.
And
moreouer
,
we
must
heare
the
Maisters
and
teachers
of
Geometrie
,
Cosmographie
,
and
Astronomie
,
so
farre
as
shall
be
necessarie
for
the
ende
of
our
studie
.
And
we
must
gather
out
of
all
these
,
store
of
matter
to
furnish
our
stile
,
which
daily
must
be
sharpened
.
The
nature
whereof
is
such
that
with
ydlenesse
and
intermission
it
waxeth
blunt
,
but
with
exercise
and
as
it
were
with
continuall
earing
,
euen
as
the
Plowesharde
becommeth
brighter
,
so
this
is
made
more
shining
and
sharpe
.
You
sée
the
burthen
that
I
haue
purposed
to
laye
vpon
your
shoulders
,
which
if
you
doe
carie
till
the
Calends
of
Ianuarie
do
this
time
thrée
yeres
return
againe
,
we
shall
atchieue
the
thinge
we
would
:
that
is
,
that
your
talke
may
be
both
wise
and
eloquent
,
and
that
the
tongue
and
minde
may
sounde
alyke
,
which
I
thinke
to
be
more
swéeter
than
any
Musicke
.
I
haue
named
to
you
in
grosse
,
and
peraduenture
not
distinctly
nor
fullye
ynough
what
Authours
you
must
reade
and
vnderstande
.
Wherefore
I
will
also
speake
a
little
of
this
matter
before
I
declare
vnto
you
my
opinion
on
touching
obseruation
,
imitation
,
and
style
:
that
you
maye
in
like
maner
vnderstande
at
what
time
euery
one
is
to
be
read
:
and
also
that
you
maye
perceyue
what
way
you
ought
to
take
for
the
perfite
vnderstanding
of
all
these
Authors
,
which
I
haue
appointed
you
to
reade
within
the
time
and
space
prefixt
.
First
,
therfore
otherwise
than
we
commonly
doe
,
we
must
obserue
and
follow
that
auncient
&
noble
rule
:
that
biddes
vs
to
haue
a
speciall
care
&
regarde
of
time
,
and
that
we
make
good
account
of
it
:
&
that
we
our selues
doe
constantly
continue
in
diligent
reading
and
hearing
of
other
,
which
rule
if
we
kepe
,
we
must
chiefly
auoyde
thrée
kinds
of
vices
:
whereof
the
first
,
is
intemperance
in
eating
and
drinking
:
the
second
,
is
the
vnseasonable
companying
with
our
friendes
,
and
much
conuersation
with
ydle
persons
:
the
last
,
is
walking
abrode
.
Where
of
riseth
such
inconuenience
that
euen
those
that
be
painfull
and
industrious
by
this
euill
custome
in
gadding
are
drawne
to
sloth
.
And
they
that
write
of
husbandrie
,
haue
also
giuen
this
lesson
,
who
forbid
a
Farmour
or
Bailiffe
to
be
a
walker
:
yet
neuerthelesse
the
eye
aswell
of
the
Lorde
as
of
the
rich
Farmour
doth
féede
the
horse
:
and
where
the
Maister
walketh
about
the
worke
it
causeth
the
workemen
to
take
more
paine
.
Howbeit
,
bicause
this
custome
doth
oftentimes
deceyue
the
vnwise
:
it
is
diligently
to
be
looked
vnto
againe
and
againe
,
least
the
swéetenesse
of
walking
doe
make
vs
neglect
the
time
and
beguile
vs
of
the
care
we
shoulde
haue
of
studie
,
and
ouerthrowe
and
effeminate
good
natures
,
and
by
deceytefull
custome
shoulde
wring
good
purposes
out
of
the
mindes
&
thoughts
of
those
that
be
studious
.
For
neyther
doth
the
name
of
the
Peripatickes
driue
me
from
mine
opinion
,
nor
mine
owne
custome
moue
me
that
am
naturally
giuen
to
walk
.
But
the
Peripatickes
did
walke
in
the
time
of
their
disputing
:
as
for
our
preceptes
they
appertaine
to
reading
.
And
for
mine
owne
part
I
had
done
more
good
and
gotten
more
profite
,
if
I
had
accustomed
my selfe
to
sitting
still
.
I
lyke
not
therefore
these
walkes
and
paces
in
time
of
reading
(
for
there
are
other
times
for
health
and
recreation
)
but
in
recording
,
or
deuising
,
or
conferring
one
with
another
,
I
doe
not
mislike
them
,
if
they
be
moderately
vsed
:
that
after
a
small
walke
and
within
a
short
time
we
maye
returne
to
reading
againe
.
Neuerthelesse
,
when
you
are
in
your
studie
and
haue
occasion
to
serch
in
many
bookes
I
doe
not
disallow
that
you
stande
at
the
Deske
.
And
in
conferring
of
Authors
,
and
comparing
many
textes
togither
wée
must
néedes
fléete
from
place
to
place
:
But
yet
as
we
woulde
haue
a
measure
in
eating
,
drinking
,
and
in
familiar
méetings
:
so
must
we
here
also
require
the
like
.
That
we
consider
well
what
is
necessarie
,
and
what
is
ynough
:
whereof
the
one
is
measured
by
profite
,
the
other
by
pleasure
.
And
whatsoeuer
doth
profitably
come
in
place
while
we
are
reading
:
we
doe
not
refuse
it
.
Now
sith
I
haue
shewed
you
these
thrée
kinde
of
vices
:
let
vs
sée
what
is
next
after
to
be
done
.
And
peraduenture
the
next
is
to
consider
whether
all
these
Authors
which
I
haue
named
,
may
if
you
avoyde
and
abandon
these
thrée
vices
,
be
dispatched
by
you
in
these
thrée
yeares
,
and
in
what
time
that
may
be
done
.
For
the
times
are
to
be
distinguished
,
like
as
men
doe
measure
euerye
action
,
not
onely
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
howre
of
the
day
.
And
there
is
no
doubt
,
but
in
these
two
howres
within
thrée
yeares
space
,
we
may
be
able
to
vnderstand
and
remember
much
that
shall
be
commodious
for
our
instruction
in
religion
,
and
for
the
framing
of
a
Christian
and
godly
life
.
Chiefly
when
as
our
style
shall
be
the
better
furnished
with
matter
taken
out
of
the
holye
writers
,
so
that
of
good
Latine
wée
maye
make
better
,
and
for
the
Gréeke
we
maye
eyther
interprete
it
into
pure
Latine
,
or
so
handle
and
polish
it
,
that
there
may
appeare
some
goodly
matter
,
and
yet
men
should
not
espie
from
whence
it
commeth
:
or
if
it
bée
espied
,
it
should
séeme
more
beawtifull
,
and
beare
a
shewe
of
greater
learning
.
These
thrée
times
I
saye
,
of
reading
and
writing
,
will
bréede
in
a
man
store
and
varietie
of
matter
,
and
as
well
for
religion
as
other
learning
,
though
he
haue
but
a
meane
wit
,
so
that
he
ioyne
thervnto
continuall
helpe
of
diligence
.
The
other
howres
in
the
morning
I
assigne
to
Ciceros
workes
,
and
to
the
stile
,
not
doubtinge
but
Tullie
maye
be
all
read
and
vnderstoode
in
thrée
yeares
,
which
if
it
be
graunted
,
this
is
also
true
,
that
in
the
afternone
howres
as
much
maye
be
gotten
out
of
other
writers
as
well
in
the
Gréeke
as
in
the
Latine
tongue
:
besides
those
bookes
which
shall
be
recited
by
the
repeater
,
of
whom
we
haue
spoken
before
.
Wherefore
these
thrée
yeares
space
shall
bring
great
knowledge
of
religion
:
and
of
a
great
part
of
Philosophie
in
Tullie
besides
,
many
ensamples
and
hystories
of
his
time
,
which
in
his
Epistles
and
Orations
are
learned
:
and
further
al
kind
of
sentences
,
councels
,
déedes
,
&
sayings
.
And
all
this
may
be
done
with
the
mornings
traueyle
,
which
shall
neyther
be
great
,
nor
yet
vnpleasant
if
order
and
measure
be
obserued
.
Now
the
afternones
studie
shall
giue
and
yéelde
as
much
matter
out
of
Aristotle
,
Plato
,
Demosthenes
,
Xenophon
,
Herodotus
,
Thucidides
,
Homer
,
Hesiod
,
Euripides
,
Sophocles
,
Pindar
:
and
out
of
the
other
Orators
and
Gréeke
Poets
:
also
out
of
the
Latine
,
as
Caesar
,
Salust
,
Cato
,
Vergil
,
Lucretius
,
Catullus
,
Horas
,
and
though
you
ioyne
none
other
to
these
,
yet
you
easily
perceyue
how
much
learning
and
variety
may
be
gotten
out
of
them
.
Howbeit
,
I
wishe
no
writer
to
be
ouerpassed
:
but
that
we
taste
somewhat
of
his
doings
,
and
runne
ouer
some
part
of
him
,
and
diligently
obserue
some
things
in
him
.
But
yet
in
such
wise
that
we
haue
care
and
regarde
of
the
time
,
with
due
consideration
of
the
thrée
yeare
,
and
of
the
ende
of
our
studie
which
we
haue
appointed
.
And
for
this
cause
neyther
haue
I
named
all
writers
:
neyther
bid
I
you
to
reade
all
these
:
neither
forbid
I
you
to
knowe
those
which
I
haue
not
named
.
Plautus
is
a
pure
Romaine
Poet
:
and
Ouid
a
Poet
by
nature
both
plentifull
and
neate
:
and
both
the
Plinies
very
profitable
,
and
Liui
is
a
loftie
writer
of
an
historie
:
and
Tacitus
is
a
true
reporter
of
things
.
And
as
for
those
that
haue
written
of
husbandrye
,
building
,
and
of
warfare
:
who
denieth
but
a
learned
man
shoulde
be
acquainted
with
them
:
but
my
prescription
is
of
thrée
yeare
:
and
is
agreable
to
your
age
,
calling
,
and
nobilitie
.
For
I
write
this
worke
for
your
sake
:
wherein
I
consider
what
maner
of
Gentleman
I
would
traine
vp
,
that
may
be
méete
to
be
a
counceller
of
Emperors
and
Kings
,
and
to
haue
gouernement
in
the
common
welth
.
And
yet
neuerthelesse
I
doe
not
doubt
if
you
get
those
thinges
which
you
ought
partly
to
vnderstande
,
and
partly
to
haue
in
memorie
,
as
well
out
of
holye
writers
,
as
out
of
all
Cicero
:
and
out
of
the
best
Orations
of
Demosthenes
,
and
out
of
the
bookes
of
Plato
and
Aristotle
,
written
of
the
common
welth
and
of
lawes
,
and
out
of
those
which
I
brieflye
named
a
little
before
:
although
you
may
ouerslippe
some
of
them
if
the
time
so
require
:
neuerthelesse
I
saye
if
with
care
and
order
you
atchieue
but
onely
these
thinges
,
I
doubt
not
but
you
shall
be
welcome
to
euery
learned
companie
,
and
to
euery
wise
assemblie
:
no
lesse
than
Cotta
and
Sulpitius
were
acceptable
auditors
to
Sceuola
,
Crassus
,
and
Antonius
in
their
thrée
discourses
of
an
Orator
:
euen
as
Tullie
was
glad
also
of
the
companie
of
the
yong
man
Triarius
in
his
disputation
that
he
had
with
Torquatus
concerning
the
endes
of
good
and
euill
.
But
it
is
nowe
time
that
I
come
to
the
order
of
reading
and
writing
,
which
is
the
principall
part
of
this
our
purpose
.
For
now
all
men
knowe
almost
what
Authors
are
specially
to
be
read
,
and
what
euery
one
may
reade
to
his
most
vtilitie
and
profit
:
but
how
they
ought
to
be
read
:
First
,
fewe
men
knowe
:
secondlye
,
those
that
knowe
are
of
diuers
iudgements
.
For
as
he
sayth
,
howe
many
heades
,
so
many
wittes
.
But
I
will
declare
my
opinion
as
I
thinke
best
,
and
after
mine
owne
maner
,
chalenging
nothing
as
proper
to
my selfe
,
which
other
haue
vsed
as
well
as
I
:
and
leauing
to
euery
one
his
owne
iudgement
.
Councelling
you
,
not
bindinge
others
to
these
my
precepts
.
Now
in
reading
we
ought
specially
to
follow
the
same
order
,
which
we
vse
in
writing
and
speaking
:
that
first
,
we
care
for
things
and
matter
:
then
after
for
words
.
But
as
in
deuising
and
writing
we
are
first
to
consider
what
we
will
teache
,
defende
,
or
vtter
:
and
then
by
what
meanes
we
maye
attaine
thereto
:
so
in
readinge
we
must
runne
ouer
the
whole
Booke
,
or
Oration
,
or
Epistle
,
or
some
whole
worke
:
and
after
we
must
take
in
hande
by
péecemeale
to
consider
and
iudge
,
and
weigh
euery
poynt
,
least
any
thing
should
escape
our
vnderstanding
,
without
the
which
,
all
memory
is
weak
,
and
obseruation
is
vncertaine
,
and
imitation
is
deceytfull
,
although
it
is
true
that
oftentimes
we
méete
with
some
places
in
olde
and
auncient
writers
,
which
are
of
such
difficultie
and
so
obscure
that
they
cannot
be
vnderstoode
at
all
,
or
else
after
they
be
vnderstanded
,
the
profite
thereof
is
not
worth
the
paynes
:
such
places
doe
I
thinke
best
to
ouerpasse
.
I
remember
that
being
a
yong
student
at
Loueine
,
and
reading
at
home
in
my
Chamber
the
Oration
of
Tullie
for
Roscius
:
I
lightly
passed
ouer
the
allegorie
of
the
Seruilian
Lake
:
but
when
I
publikely
interpreted
that
Oration
at
Paris
,
I
indeuoured
all
that
I
coulde
to
expounde
the
same
Allegorie
,
hauing
before
asked
Budes
councell
and
aduise
therein
.
Yet
I
remember
that
I
then
gaue
this
councell
also
to
my
auditors
,
that
if
they
fortuned
to
méete
with
the
like
rockes
and
obscure
places
,
they
should
doe
as
good
Plowmen
doe
,
as
well
in
séede
time
as
in
haruest
,
who
are
woont
both
in
plowing
and
reaping
to
ouerpasse
the
thornie
thickets
,
and
déepe
rootes
of
trées
,
and
craggie
stones
,
if
the
cost
surmount
the
fruite
.
So
also
studentes
shoulde
note
those
places
which
cannot
profitablye
be
vnderstoode
at
the
first
reading
or
present
time
.
Neuerthelesse
,
as
husbandemen
ouerturne
stones
,
and
digge
vp
stumpes
of
trées
,
and
plucke
vp
thornes
when
they
can
so
doe
,
and
when
any
gaine
maye
come
thereby
:
so
also
it
is
good
for
students
to
staye
at
those
sentences
which
may
be
vnderstoode
,
although
with
some
hardnesse
,
specially
if
they
bring
light
vnto
the
rest
,
which
without
them
woulde
be
obscure
.
Therefore
the
first
traueyle
of
reading
doth
consist
in
these
two
poyntes
:
the
next
,
touching
order
and
placing
of
thinges
:
the
thirde
concerneth
the
handling
of
the
matter
.
In
placing
we
note
what
is
first
set
,
as
in
a
shewe
or
the
forefront
of
a
battaile
,
and
what
is
reserued
to
the
ende
,
and
what
is
handsomly
conueyed
into
the
middest
.
In
handling
wée
obserue
what
is
largely
discoursed
,
what
is
shortlye
discussed
,
and
howe
oft
any
thing
is
repeated
,
and
that
with
what
kindes
of
wordes
and
formes
of
sentences
:
moreouer
,
after
what
waye
and
maner
of
methode
.
In
these
poyntes
consisteth
the
whole
reason
or
cunning
of
vnderstanding
,
of
imitating
,
of
writing
,
of
speaking
:
to
the
atteyning
whereof
,
we
must
prouide
thrée
kinde
of
Bookes
,
the
one
for
things
and
matter
,
which
are
called
the
bookes
of
common
places
as
may
represent
the
preceptes
of
Arte.
The
places
of
things
and
words
are
almost
one
:
notwithstanding
howe
they
differ
,
I
haue
declared
in
other
bokes
.
The
places
of
Arte
are
taken
from
thence
,
from
whence
we
learned
the
rules
and
preceptes
of
the
same
,
which
of
all
other
are
best
set
forth
by
Aristotle
and
Cicero
.
Now
this
practise
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
consisteth
in
resolution
,
whereof
you
haue
hearde
me
speake
oftentimes
:
which
practise
we
ought
to
begin
in
our
yong
yeares
:
but
we
must
continually
exercise
and
constantly
go
forward
in
the
same
,
if
we
meane
to
follow
those
Gréekes
&
Romaines
which
haue
bene
praysed
for
learning
,
and
haue
bene
counted
wise
in
gouernment
,
I
meane
not
only
Rhetoricians
,
or
Orators
,
or
Philosophers
,
but
also
Consuls
,
Emperors
,
and
Kinges
:
who
haue
nowe
no
lesse
fame
and
glorie
through
learning
,
than
they
haue
obteyned
by
their
notable
and
valiant
déedes
.
Wherefore
the
barbarous
custome
and
rusticall
opinion
of
our
Gentlemen
is
the
more
to
be
blamed
.
Who
for
the
most
part
thinke
themselues
not
worthie
to
bée
accounted
souldiers
,
nor
warlike
ynough
,
if
they
séeme
skilfull
in
letters
,
who
are
ashamed
of
learning
,
and
not
of
maners
,
what
maners
I
meane
,
speciallye
in
some
of
them
,
I
am
ashamed
to
report
.
How
much
more
is
it
to
be
praysed
when
in
a
noble
house
there
be
noble
Gentlemen
,
whose
liues
and
learning
are
aunswereable
to
their
birth
and
nobilitie
.
Who
as
they
take
ensample
of
a
noble
and
commendable
life
,
eyther
of
their
owne
elders
,
or
of
better
houses
:
so
doe
they
giue
an
ensample
of
the
lyke
to
their
posteritie
that
shall
succéede
them
,
and
encourage
other
men
to
follow
their
vertuous
steppes
.
What
did
more
hinder
the
true
glorie
of
the
noble
Athenian
Alcibiades
,
than
that
he
folowed
not
the
councell
and
good
lessons
of
Socrates
.
Pericles
in
the
same
common
welth
obteyning
great
prayes
and
high
renoume
,
hath
to
thanke
eloquence
and
learning
for
the
greatest
part
thereof
.
The
Romaines
enuied
and
had
in
great
hatred
the
newe
vsurped
kinde
of
tyrannie
of
Iulius
Caesar
:
yet
is
he
the
lesse
enuied
therefore
,
&
the
lesse
dispraysed
of
honest
men
,
by
reason
of
his
bookes
which
are
called
his
Commentaries
:
wherein
is
expressed
his
Martiall
prowesse
,
which
is
no
more
renoumed
by
his
valiant
doinges
,
than
adorned
and
worthily
set
forth
by
his
excellent
writing
.
But
that
I
may
returne
thither
from
whence
I
am
digressed
:
it
behoueth
vs
to
haue
these
thrée
kindes
of
volumes
whereof
I
haue
spoken
.
That
is
to
wéete
,
of
thinges
,
of
wordes
,
and
of
Arte.
And
notwithstanding
,
there
be
all
readie
set
forth
many
Commentaries
of
the
Latine
tongue
:
and
though
some
men
also
haue
indeuoured
to
gather
togither
common
places
of
thinges
,
and
to
store
vs
therewithall
:
yet
is
it
both
profitable
for
memorie
:
and
the
gaynest
waye
to
perfection
that
euery
man
should
gather
and
dispose
his
owne
places
whereby
he
shall
haue
occasion
to
adde
or
detract
,
or
chaunge
something
in
the
inuentions
of
others
.
And
for
bicause
I
haue
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
néede
at
this
time
to
repeate
the
same
.
As
for
the
places
of
Arte
they
are
gathered
out
of
the
bookes
of
Rhetoricians
:
as
for
example
,
concerning
the
partes
of
an
Oration
,
and
the
kindes
as
well
of
causes
as
of
reasons
and
Rhetoricall
figures
,
and
Periodes
.
And
bicause
the
obseruation
of
these
things
pertayneth
to
the
second
labor
of
reading
wherof
,
we
began
a
little
since
to
speak
:
and
bicause
the
times
of
reading
,
obseruing
and
noting
,
ought
to
bée
ioyned
and
knit
togither
:
we
will
declare
somewhat
more
at
large
this
maner
of
obseruing
and
noting
.
This
practise
I
nowe
speake
off
,
beginnes
with
marking
,
and
endes
with
comparison
.
I
call
marking
,
that
which
the
Gréekes
terme
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
we
consider
and
vnderstande
as
well
the
matter
,
as
the
handling
thereof
.
Likewise
I
call
comparison
as
the
Gréekes
woulde
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Which
is
when
we
compare
one
thing
with
an
other
,
to
sée
how
eyther
they
agrée
or
differ
.
For
first
we
haue
to
consider
what
is
sayd
,
and
how
it
is
sayd
:
Then
after
forasmuch
as
one
thing
hath
often
a
sundrie
kinde
of
handling
,
for
comelynesse
sake
,
the
present
things
are
to
be
compared
with
other
,
which
are
written
and
set
forth
eyther
by
the
same
Author
,
or
by
some
other
.
After
this
bypartite
and
double
labor
we
must
go
to
noting
,
and
looke
what
we
haue
marked
and
vnderstoode
,
we
must
apply
the
same
to
our
places
of
Arte
,
and
note
it
in
our
bookes
,
distinguishing
euery
thing
as
it
were
in
the
proper
formes
and
seates
.
Againe
there
are
thrée
kindes
of
noting
,
one
when
we
write
out
whole
places
,
another
when
we
gather
the
summe
of
the
same
places
in
fewe
wordes
,
which
the
Grecians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
may
terme
them
abridgements
.
The
thirde
kinde
is
when
we
drawe
out
euery
part
in
figures
,
which
for
the
more
playnnesse
in
teaching
I
am
wont
to
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
saye
figuratiue
draughts
,
or
if
I
might
so
terme
them
,
defigurations
.
For
figurations
doe
more
properlye
pertaine
to
the
Authors
themselues
:
our
draughtes
may
aptlier
be
called
defigurations
.
Neyther
is
this
a
toy
deuised
by
vs
,
but
a
certaine
thing
which
hath
bene
long
since
vsed
in
Gréece
and
Italie
of
the
maisters
of
Logicke
and
Rhetoricke
there
.
For
both
the
Peripatickes
distinguish
their
kindes
of
conclusions
and
the
contrarietie
of
Propositions
by
figures
:
and
likewise
the
Rhetoricians
call
their
Periodes
of
thrée
members
,
some
of
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
haue
all
thrée
partes
of
equall
length
,
and
some
of
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
haue
onelye
two
parts
of
like
equalitie
:
Likewise
when
Orators
and
other
writers
diuersly
amplifie
matters
,
as
a
man
would
saye
,
exedifications
or
buildinges
.
And
in
the
seconde
of
those
thrée
bookes
which
Tullie
entituled
De
Oratore
,
that
is
to
saye
,
an
Orator
.
Anthonie
maketh
mention
of
framinge
and
buildinge
of
an
hystorie
,
bicause
all
these
thinges
maye
be
drawne
out
and
framed
as
buildinges
are
:
that
the
foundation
maye
appeare
,
the
roofe
may
shewe
forth
,
the
entraunces
may
be
séene
,
the
Chambers
may
be
seuered
,
and
that
the
doores
,
windowes
,
pillers
,
and
other
partes
may
cunningly
be
set
before
our
eyes
,
so
that
the
whole
building
may
be
vewed
.
The
like
whereof
,
Lucillus
and
Sceuola
did
note
also
in
Albutius
and
Crassus
in
the
building
of
their
wordes
.
How
feately
are
these
wordes
set
out
,
As
pauing
stones
by
Arte
no
doubt
:
In
beautie
braue
,
and
colour
gaye
,
Thy
bostes
and
bragges
doe
then
awaye
.
My
sonne
in
lawe
fine
Crassus
is
:
Is
thy
Rhetoricke
as
pure
as
his
?
The
like
maner
of
practise
maye
be
vsed
in
Periodes
of
two
or
foure
members
,
and
also
in
long
sentences
,
or
circumductions
,
of
the
which
,
you
haue
hearde
in
Rhetoricke
,
neyther
were
it
harde
for
me
to
bring
many
ensamples
,
if
the
Printers
woulde
giue
me
leaue
,
or
were
it
appertayning
to
this
place
.
For
in
déede
this
treatise
requireth
an
other
time
:
and
it
is
ynough
that
I
now
shew
vnto
you
this
order
a
farre
of
.
Chieflye
sith
before
this
time
you
haue
hearde
me
tell
you
of
the
like
.
Howbeit
,
not
only
Periodes
and
long
sentences
may
be
thus
figured
,
but
we
maye
in
like
sort
note
in
Orators
the
handlings
of
thinges
,
which
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
This
Sommer
I
expounded
vnto
you
the
Eclogs
of
Vergill
:
and
I
shewed
you
how
artificially
and
finely
poore
Melobeus
sorow
and
miserie
was
expressed
in
verse
.
For
the
first
foure
verses
haue
a
comparison
:
but
how
trimly
are
they
handled
,
how
cunningly
are
they
framed
and
set
togither
.
O
happie
art
thou
Tityrus
,
that
vnder
Beechen
tree
,
Thy
song
in
Pipe
of
slender
Ote
,
doste
sounde
with
voyce
so
free
.
He
singeth
the
felicitie
of
Tityrus
in
two
verses
:
but
of
himselfe
he
complaineth
in
a
verse
and
a
halfe
.
But
we
al
as
our
countrie
costes
and
pleasant
fields
forsake
.
We
flie
our
natiue
soyle
.
After
,
he
returneth
to
the
happinesse
of
Tityrus
,
and
finisheth
the
vnperfite
verse
and
addeth
the
whole
.
But
thou
in
shade
thy
case
doste
take
,
And
makest
the
woods
for
to
resounde
aloude
faire
Amarill
.
This
exposition
hath
a
compasse
in
maner
of
a
circle
:
for
euen
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
.
Therfore
they
that
followe
the
Mathematickes
doe
note
this
with
a
circle
:
yet
may
it
also
well
ynough
be
marked
with
this
figure
.
And
so
Melobeus
at
Tityrus
beginneth
and
at
him
also
endeth
.
But
peraduenture
some
man
will
demaunde
what
commoditie
is
in
this
deuise
and
practise
:
séeing
it
is
not
only
long
,
but
also
almost
infinite
,
and
besides
it
is
frée
and
at
the
libertie
of
the
writer
.
And
that
I
may
first
make
aunswere
to
the
last
poynt
:
that
it
is
not
algates
free
,
nor
at
the
writers
libertie
,
that
ought
both
to
satisfie
the
eares
of
the
hearers
,
and
the
iudgement
of
the
learned
,
and
must
be
agréeable
to
the
matter
.
Secondly
,
although
there
be
infinite
examples
(
for
manye
are
extant
,
moe
haue
decayed
,
and
many
new
peraduenture
shall
be
inuented
)
yet
is
the
order
of
this
practise
comprehended
and
limitted
within
certayne
formes
:
euen
as
this
comparison
is
whereof
we
speake
,
which
is
eyther
of
like
things
,
or
of
contrarie
thinges
,
or
of
things
that
differ
in
some
pointes
.
Furthermore
,
eyther
both
partes
are
shortened
or
inlarged
alyke
:
or
one
part
more
than
an
other
,
or
the
first
part
is
againe
repeated
in
the
ende
as
we
sée
for
example
in
this
beginning
of
Vergil
.
And
as
it
is
not
the
first
part
of
a
Maister
Carpenter
to
vewe
and
know
all
the
buildings
that
are
in
the
worlde
,
but
it
sufficeth
him
to
haue
suruayde
and
taken
a
patterne
of
some
of
the
best
in
euery
kinde
:
so
also
ought
a
writer
to
doe
:
that
amongst
a
number
he
make
choyse
of
some
,
whom
he
may
followe
,
and
with
whome
he
maye
contende
at
his
pleasure
.
Now
touching
the
commoditie
hereof
,
the
first
profite
is
this
,
that
we
shall
hereby
the
better
vnderstande
the
matter
,
and
so
kéepe
it
the
longer
in
memorie
:
the
obseruation
of
the
Arte
or
workemanship
bréedeth
a
pleasure
,
wherof
riseth
a
constancie
and
an
earnest
desire
to
read
other
mens
writings
:
which
two
vertues
are
repugnant
and
contrarie
vnto
other
two
vices
:
I
meane
lightnesse
and
lothsomnesse
,
than
the
which
nothing
is
more
pestilent
and
pernicious
to
honest
studie
.
Thirdly
,
this
diligence
doth
much
helpe
iudgement
:
and
oftentimes
the
marking
of
the
Arte
in
an
easie
place
maketh
vs
more
able
to
fetche
out
the
déepe
and
hidden
sense
of
harder
places
.
As
Tityrus
in
his
Antistrophe
or
Counterverse
in
the
first
verse
he
acknowledgeth
both
God
and
his
owne
quiet
state
.
O
Melibey
our
God
to
vs
this
quiet
state
did
will
.
After
he
rendreth
a
reason
thereof
in
two
verses
,
and
promiseth
to
honor
him
as
God.
For
he
,
for
aye
shall
be
my
God
,
vpon
his
Altar
stone
Oft
shall
the
tender
Lambe
bee
slaine
from
sheepefoldes
of
our
owne
.
In
the
two
last
verses
he
returneth
agayne
to
his
quiet
state
,
whereof
he
had
spoken
before
,
and
declares
wherein
it
consisteth
.
He
did
permit
my
beastes
to
graze
at
randon
as
you
see
,
And
bade
me
play
on
homely
Pipe
what
best
delited
mee
.
There
is
yet
also
a
further
profite
of
this
practise
consisting
aswell
in
those
Annotations
,
which
I
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
abridgements
,
as
in
these
Aposchematismes
,
which
we
englished
figuratiue
draughts
or
defigurations
:
and
that
profite
is
this
,
that
hereby
we
perceyue
how
the
kynds
of
speaking
differ
one
from
another
,
and
by
what
meanes
we
may
attayne
to
discerne
euerye
kinde
,
for
without
this
practise
,
wherby
shall
we
iudge
how
the
thrée
beginninges
of
Vergils
works
differ
one
from
another
:
I
meane
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
vseth
,
which
agréeth
well
to
the
songs
of
the
shepeherdes
:
the
seconde
beginning
is
moderately
inlarged
by
particion
,
which
besemeth
a
good
sparing
fellow
of
the
countrie
,
and
a
thriftie
husbandman
:
the
thirde
,
is
set
forth
and
adorned
in
ample
maner
,
as
the
grauitie
of
a
noble
personage
did
require
.
And
these
thrée
kindes
may
be
as
well
distinguished
by
diuersitie
of
lines
,
as
by
different
wordes
and
termes
of
Arte
:
wherefore
,
this
practise
bringeth
this
commoditie
,
that
though
thinges
differ
but
a
verie
little
,
yet
wherein
they
differ
,
we
may
plainely
perceyue
.
For
these
two
Latine
verses
haue
like
féete
as
Grammarians
terme
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
happie
art
thou
Tityrus
that
vnder
Beechen
tree
.
I
sicke
doe
driue
my
Gotes
a
farre
,
scant
able
this
to
leade
.
Yet
doe
they
differ
both
in
the
coniunction
of
the
wordes
and
letters
,
and
also
in
harmonie
and
tune
.
Whereof
springeth
the
Poeticall
number
,
and
that
may
be
vnderstanded
by
this
draught
.
!
...
!
..
!
.
..
!
..
!
.
For
the
first
foote
and
the
last
haue
semblable
harmonie
and
time
.
For
the
sounde
of
the
voyce
is
in
the
first
sillable
,
that
is
to
saye
,
in
the
thirde
sillable
from
the
ende
:
and
the
seconde
and
thirde
foote
haue
the
sounde
in
the
middest
.
But
in
this
verse
it
is
otherwise
.
Protenus
aeger
ago
,
hanc
etiam
vix
Tityre
duco
.
For
though
it
be
measured
with
the
lyke
féete
,
yet
doth
it
differ
in
the
sound
&
placing
of
the
letters
,
as
appeareth
in
this
draught
.
!
..
!
.
!
!
!
..
!
!
..
!
.
For
the
first
and
seconde
heroicall
féete
hath
two
sharpe
soundes
:
and
the
thirde
hath
a
contraction
of
vowels
:
and
the
two
spondaicall
féete
are
more
sounding
:
so
that
this
verse
as
it
is
in
matter
more
dolefull
than
the
first
:
so
is
it
also
grauer
in
sounde
.
These
examples
are
taken
out
of
the
Poetes
:
but
bicause
I
interpreted
and
shewed
you
these
foresaide
things
this
last
sommer
:
I
purposed
to
vse
such
examples
as
you
were
alreadie
acquainted
withall
,
and
as
you
had
lately
hearde
.
The
same
order
we
ought
to
folow
in
Orators
and
Hystorians
.
For
all
writers
haue
amonge
themselues
manye
thinges
in
common
.
As
for
example
,
if
I
woulde
thus
frame
a
sentence
:
A
wise
man
alwayes
followeth
honestie
,
and
for
the
maintenance
thereof
doth
willingly
offer
himselfe
to
the
death
,
but
a
foole
esteemeth
pleasure
more
than
honestie
.
Whereas
a
wise
man
measureth
not
his
pleasure
by
the
wanton
delight
of
the
senses
,
but
by
vertue
and
honestie
.
This
kinde
of
speach
or
sentence
is
philosophicall
:
but
it
is
framed
according
to
the
paterne
that
we
tooke
of
the
Poet
:
which
thing
eyther
can
not
be
done
,
or
can
hardlye
be
perceyued
without
this
Arte
,
practise
,
or
obseruation
,
or
else
howsoeuer
you
lyst
to
terme
it
.
And
this
sentence
differeth
from
Vergils
verses
,
in
kinde
and
nature
of
wordes
,
but
in
forme
and
shape
,
it
is
almost
all
one
.
For
as
two
cotes
differ
the
one
from
the
other
,
which
are
shaped
both
of
one
fashion
,
the
one
being
gréene
and
of
a
fresh
and
pleasant
colour
:
the
other
blacke
and
more
sadder
,
and
the
one
hath
an
elle
of
cloth
more
or
lesse
than
the
other
,
at
the
discretion
of
the
Tayler
.
To
obserue
these
things
,
and
to
set
them
in
order
in
their
proper
places
(
doth
greatly
helpe
vs
to
practise
&
imitate
)
and
of
it selfe
is
verie
pleasant
to
vnderstande
.
And
although
it
be
variable
and
copious
:
yet
by
bestowing
one
howre
diligently
euery
daye
where
neyther
wit
nor
teacher
wanteth
:
it
is
wonderfull
howe
much
mans
traueyle
maye
atchieue
and
attaine
vnto
in
thrée
yeares
space
.
But
dulye
considering
your
condicion
of
life
,
and
what
your
calling
is
:
I
councell
you
chieflye
to
bestowe
this
your
traueyle
first
in
the
Orations
of
Cicero
and
Demosthenes
:
Secondly
in
Tullies
bookes
of
philosophie
and
in
hystories
,
although
also
his
epistles
are
euen
at
the
first
to
be
taken
in
hande
.
In
reading
all
these
betwixt
times
we
must
make
a
steppe
to
Poets
.
Howbeit
,
it
must
be
done
,
sparingly
,
neyther
may
wée
tary
in
them
ouer
longe
before
our
style
be
made
both
copious
and
méete
for
an
Orator
.
For
,
I
lyke
well
the
councell
of
Anthonie
in
Tullie
,
who
did
diligently
and
vsually
exercise
himselfe
in
ciuill
controuersies
,
and
matters
of
Court
:
Hystories
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
briefe
disputations
:
But
from
Poets
he
vtterlye
abstayned
,
as
from
those
that
spake
in
a
straunge
tongue
.
Howbeit
,
Anthonie
did
much
dissemble
his
studie
,
as
he
did
also
his
Arte
in
pleading
.
And
whereas
he
sayeth
he
vnderstoode
not
Philosophers
:
nor
dealed
not
with
Poetes
:
he
doth
declare
,
what
is
to
be
followed
in
imitating
,
and
what
is
to
be
shunned
,
specially
of
an
Orator
,
whose
talke
ought
to
bée
liked
and
allowed
of
the
people
.
And
I
write
this
to
the
ende
,
that
you
maye
sée
in
what
thinges
you
ought
chiefly
to
bestowe
your
traueyle
:
whereby
you
might
come
vnto
that
ende
which
you
shoote
at
.
But
nowe
bicause
all
obseruation
,
and
all
noting
and
marking
of
examples
is
prepared
for
the
style
,
and
is
directed
and
referred
vnto
writing
and
other
exercises
:
hereafter
we
are
to
treate
what
order
in
writing
you
ought
to
follow
.
Wherein
this
is
the
first
precept
that
you
consider
well
the
Argument
and
matter
whereof
you
will
write
,
which
Aristotle
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
same
must
be
such
as
we
must
fully
and
perfitely
vnderstand
,
neyther
can
it
be
that
we
should
in
writing
expresse
any
maner
of
thing
except
we
know
the
nature
thereof
:
no
more
than
if
a
Paynter
woulde
paynt
the
buckler
of
Aiax
,
or
the
Armour
of
Achylles
,
or
the
honorable
méeting
and
giftes
of
Diomed
and
Glaucus
which
he
had
neuer
séene
,
no
neuer
hearde
of
.
Therefore
let
this
be
the
first
precept
,
that
the
whole
nature
of
the
thinge
be
knowne
.
Out
of
this
precept
riseth
another
,
that
is
,
that
we
make
choyse
of
things
:
that
in
the
beginning
of
this
our
exercise
we
choose
such
matter
,
as
maye
be
easily
vnderstoode
and
handled
and
vttered
without
any
tediousnesse
.
For
in
tediousnesse
when
thinges
be
long
and
obscure
,
it
is
to
be
feared
least
the
traueyle
shoulde
be
to
painefull
and
laborsome
for
a
yong
beginner
,
wherof
riseth
a
lothsomnesse
of
this
practise
,
which
we
wishe
to
be
delectable
and
pleasant
,
and
not
heauie
or
lumpish
.
For
as
he
singeth
not
so
well
that
is
compelled
to
sing
:
so
also
he
writeth
not
so
cunningly
and
skilfullye
which
is
loth
and
vnwilling
to
write
,
as
he
which
writeth
with
a
prompt
and
earnest
desire
:
Therefore
the
style
is
to
be
applied
in
the
beginning
to
plaine
thinges
,
and
not
to
those
that
be
tedious
and
obscure
.
To
which
two
preceptes
is
ioyned
a
thirde
,
and
that
is
that
our
matter
may
be
quickly
dispatched
:
for
I
will
haue
the
diligence
of
this
practise
measured
by
the
number
of
lynes
,
and
not
by
the
whole
nature
of
the
matter
.
This
rule
also
may
well
be
giuen
in
this
place
:
that
the
first
yeare
be
spent
in
Cicero
,
out
of
whom
,
we
gather
matter
for
the
style
:
neyther
doe
I
meane
that
we
should
write
whole
Orations
to
the
imitation
of
him
:
but
first
some
small
parts
,
such
as
be
of
the
shorter
sort
.
Which
haue
either
some
necessarie
,
or
some
notable
place
in
them
.
I
call
that
necessarie
that
is
almost
euer
to
be
vsed
:
notable
,
which
is
commended
for
that
it
is
seldome
vsed
,
bicause
of
the
singuler
finenesse
and
passing
showe
,
and
in
longer
matters
doth
not
appeare
.
Wherefore
we
account
the
first
yere
for
the
reading
of
Tullies
bookes
and
for
the
framing
of
our
style
:
as
for
other
writers
,
as
well
Gréeke
as
Latine
,
it
shall
be
sufficient
for
the
time
,
if
we
only
reade
them
to
vnderstande
them
.
And
let
this
yeare
be
onely
bestowed
vppon
Orators
and
Proes
:
the
other
two
yeares
that
follow
may
ioyne
therewithall
Hystoricall
and
Poeticall
exercises
,
so
it
be
sparingly
done
,
that
the
other
principall
exercise
be
not
hindered
,
nor
the
senatorie
and
Courtlike
speache
of
an
Orator
be
not
infected
and
corrupted
vnawares
,
eyther
with
vnwoonted
exercises
of
Hystorians
,
or
with
straunge
tongues
and
termes
of
Poetes
.
Now
all
this
they
shall
most
easily
and
most
surely
obteyne
,
who
haue
instructors
to
direct
and
teache
them
:
And
bicause
there
are
fewe
which
can
doe
it
,
we
must
diligentlye
take
héede
,
least
in
stede
of
a
learned
and
a
skilfull
teacher
,
we
prouide
one
that
hath
neyther
learning
nor
skill
.
And
thus
much
touching
the
stile
and
the
vse
of
writing
:
whervnto
the
auncient
men
ioyned
meditations
and
declamations
before
they
woulde
deale
with
ciuill
causes
,
and
matters
in
Court
.
But
bicause
al
these
things
without
imitation
are
to
no
purpose
,
we
are
from
henceforth
to
speake
of
that
,
wherein
these
questions
may
be
demaunded
.
What
is
Imitation
,
and
what
authors
are
to
be
as
examples
and
patternes
for
to
imitate
:
and
whether
we
ought
to
take
ensample
of
one
,
or
of
many
:
moreouer
,
what
things
are
to
be
imitated
,
and
how
:
lastly
,
at
what
time
we
shoulde
beginne
this
imitation
.
Of
all
which
poyntes
I
will
shewe
you
mine
opinion
,
and
that
briefely
.
For
in
this
small
volume
,
and
to
satisfie
your
purpose
it
is
not
séemelye
to
discourse
at
large
of
all
these
matters
.
I
doe
not
teach
what
is
requisite
for
all
Imitators
to
doe
:
but
what
way
you
ought
to
take
:
who
both
in
noblenesse
of
birth
,
and
in
state
&
calling
differ
from
other
learned
men
,
that
purpose
onely
to
spende
their
lyfe
in
learning
.
I
call
Imitation
that
which
the
Gréekes
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wherin
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
,
an
ardent
desire
and
loue
to
attayne
to
that
in
the
Oration
and
speache
of
an
other
,
séemeth
worthie
of
prayse
and
admiration
.
And
is
nothing
else
but
a
meanes
and
way
howe
to
expresse
in
your
owne
talke
those
maners
and
formes
of
speaking
:
which
the
Gréekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
be
commendable
and
beautifull
in
the
talke
of
an
other
.
We
will
haue
an
Arte
to
be
in
this
practise
,
that
nothing
be
done
contrarie
to
comlinesse
,
which
is
to
be
obserued
wyth
great
care
,
and
there
is
in
it
a
science
of
an
vniuersall
thing
,
and
of
all
things
:
and
not
of
some
one
thing
or
one
parte
alone
.
For
who
doth
commende
that
paynter
,
which
onely
can
paynt
the
hande
of
a
man
and
not
the
other
partes
:
or
that
can
onely
drawe
the
heades
of
men
:
and
cannot
represent
other
liuing
creatures
with
méete
and
apte
colours
and
conuenient
shadowes
.
This
practise
requireth
no
small
arte
nor
slender
science
:
but
in
this
doctrine
is
to
be
obserued
whatsoeuer
is
requisite
to
all
kindes
of
eloquent
spéech
:
to
the
which
,
all
imitation
is
to
be
referred
,
and
hereby
we
may
the
better
vnderstande
the
seconde
question
:
to
wéete
,
who
is
most
chiefly
to
be
imitated
,
whome
we
may
count
for
an
ensample
and
patterne
to
followe
.
For
he
whose
vertues
are
most
in
number
and
greatest
in
excellencie
,
ought
chiefly
to
stirre
vp
our
desires
to
attayne
to
the
lyke
:
not
that
these
beautifications
are
so
to
be
applyed
,
that
euery
man
may
easilye
perceyue
them
:
but
I
speake
of
you
and
such
as
be
Imitatours
,
who
can
spie
and
discerne
these
kindes
of
Rhetoricall
speaches
,
and
the
figures
of
the
same
,
though
other
men
can
not
sée
them
.
But
forasmuch
as
amongst
the
Latine
writers
,
I
meane
those
olde
Romaines
,
whose
spéech
was
both
rounde
,
pure
,
and
eloquent
,
there
is
none
that
hath
more
plainelye
expressed
to
vs
all
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
formes
of
speaking
then
Marcus
Cicero
:
and
séeing
that
both
the
writers
of
his
time
,
and
also
those
that
did
afterwarde
succéede
him
,
haue
yelded
vnto
him
the
chief
price
of
eloquence
:
who
can
doubt
,
but
he
ought
to
be
accounted
as
the
standardbearer
in
all
examples
.
There
is
no
forme
either
of
Rhetorical
eloquence
:
or
of
phisicall
discourse
,
or
of
dayly
spéech
,
but
that
he
hath
eyther
wholy
expressed
it
,
or
he
hath
left
such
a
draught
of
some
part
of
it
,
that
a
meane
workeman
may
easily
perceyue
how
the
other
partes
shoulde
be
deuised
and
framed
.
Therefore
let
this
be
graunted
as
a
certaine
principle
,
that
in
the
latine
tongue
there
is
no
ensample
eyther
more
certayne
,
or
more
excellent
than
this
writer
:
but
let
vs
sée
also
whether
he
be
the
onely
example
,
and
whether
other
be
not
excellent
as
well
as
he
.
In
the
which
question
,
if
a
man
will
demaunde
this
of
me
,
whether
Tullie
hath
written
of
all
matters
or
no
,
and
whether
all
his
writings
are
yet
extaunt
:
I
must
néedes
say
that
I
am
demaunded
that
which
neyther
can
be
vnknowne
,
nor
ought
to
be
asked
.
For
wée
want
his
bookes
,
intituled
of
a
common
welth
,
as
all
Gramarians
doe
knowe
:
wée
haue
no
hystories
written
by
him
:
neyther
wrote
he
any
of
those
thinges
which
Varro
hath
written
of
husbandrie
,
or
Plinie
of
naturall
things
,
or
Vegetius
of
warfare
,
or
Vitruuius
of
buildings
.
Furthermore
,
how
many
things
are
there
in
the
Gréeke
Philosophers
,
and
Hystorians
,
which
Tullie
hath
not
touched
:
but
we
speake
of
the
science
of
imitation
,
which
onely
maketh
a
perfite
Artes
man
,
and
is
the
Moderatris
and
ruler
of
the
style
:
although
the
style
it selfe
is
called
the
maker
and
maister
of
speaking
.
I
permit
that
all
Authors
and
all
thinges
he
read
:
but
with
discretion
and
iudgement
:
hauing
alwaye
this
opinion
,
that
we
maye
gather
great
store
of
good
matter
out
of
other
writers
,
yea
,
and
wordes
also
:
but
the
style
whereof
we
spake
being
an
imitator
of
the
best
examples
,
should
euer
vse
a
choyse
,
and
should
applie
such
formes
as
are
most
agréeable
to
the
things
:
the
kindes
and
properties
of
the
which
formes
can
be
founde
no
where
better
than
in
Tullies
workes
.
Although
I
ought
to
confesse
,
and
gladly
doe
confesse
that
there
be
some
thinges
in
Demosthenes
,
the
like
whereof
you
cannot
easily
finde
in
Cicero
.
And
in
Platos
dialogues
there
are
many
notable
and
diuine
thinges
worthie
imitation
,
whereof
though
Tullie
haue
shewed
nowe
and
then
a
shadowe
,
yet
hath
he
expressed
no
perfite
ymage
.
Besides
,
who
woulde
denie
that
,
as
if
we
had
verses
to
make
,
we
should
imitate
a
Poet
:
so
if
we
had
an
Hystorie
to
write
,
we
shoulde
make
choyse
of
some
Hystorian
,
wyth
whome
we
might
contende
,
endeuoring
to
come
as
neare
as
we
coulde
to
his
patterne
and
ymage
.
How
is
it
then
?
verily
looke
what
order
must
be
kept
in
reading
,
the
same
must
be
obserued
in
imitation
.
The
first
and
chiefe
trauell
must
be
bestowed
in
Cicero
,
and
whatsoeuer
he
wanteth
,
we
must
séeke
for
it
in
other
places
.
But
first
learne
Tullie
,
and
exercise
your selfe
in
him
:
and
so
long
as
you
go
forwarde
and
finde
profite
,
repent
not
of
your
example
.
I
made
mention
before
of
comparing
of
writers
,
which
the
Grecians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
practise
doth
much
profite
our
studies
.
Who
denieth
that
Tullie
and
Demosthenes
doe
handle
and
set
forth
many
thinges
oftentimes
in
like
sort
,
and
oftentimes
also
who
doth
not
think
it
lawdable
when
you
find
in
other
writers
that
which
is
good
and
singuler
,
to
note
and
marke
the
same
:
and
to
referre
it
to
the
places
of
Arte
and
imitation
,
whereof
I
haue
spoken
:
thereto
drawe
out
the
handling
of
the
matter
,
to
name
the
Author
,
and
to
gather
in
briefe
that
thing
which
is
treated
off
.
Therefore
sith
our
question
is
of
the
Latine
speeche
,
and
our
purpose
is
to
pollish
and
file
the
tong
&
voice
of
a
Senator
or
counseller
:
and
séeing
alwayes
we
make
chiefest
account
of
Cicero
:
neyther
hath
any
man
expressed
so
plentifull
the
kindes
and
formes
of
speache
with
all
elegancie
and
comelynesse
of
talke
as
hath
this
Author
:
who
will
say
that
he
is
not
worthie
to
be
reteyned
and
imbraced
so
long
as
we
learne
of
him
excellent
matters
,
and
such
as
we
knewe
not
before
,
and
so
long
as
we
finde
in
him
euen
what
we
can
wishe
or
desire
:
and
yet
were
it
a
madnesse
not
to
take
of
others
if
we
may
,
that
which
wanteth
in
him
.
Neuerthelesse
,
after
that
you
be
well
furnished
with
the
store
,
welth
,
and
substaunce
of
〈◊〉
●●●tor
,
if
you
happen
to
come
vnto
o●●●●●
it
shall
not
be
harde
to
sée
what
you
〈◊〉
,
and
what
is
néedefull
for
you
.
And
after
your
taste
is
well
seasoned
with
the
holesome
lyquors
of
his
eloquence
,
there
shall
be
lesse
daunger
and
lesse
cause
to
feare
that
the
same
shoulde
be
corrupted
with
other
straunge
matters
.
Wherefore
,
after
we
are
acquainted
with
Demosthenes
that
stronge
brawned
Orator
,
we
may
profitablye
go
to
the
fine
and
neate
writer
Isocrates
:
or
else
we
may
ioine
them
both
togither
at
one
time
.
In
like
maner
,
I
doe
not
onely
permit
you
to
make
an
orderly
passage
from
Tullie
to
Demosthenes
:
but
also
I
councell
and
wishe
you
,
betwixt
times
,
to
make
startes
from
the
one
to
the
other
,
and
oftentimes
to
compare
the
one
with
the
other
:
and
euen
so
,
if
we
purpose
to
write
a
storie
,
we
must
vse
another
kinde
of
style
than
before
we
did
:
which
is
also
Tullies
opinion
and
iudgement
.
For
,
a
storie
is
written
in
a
softe
and
tractable
kinde
of
stile
,
as
Anthonie
sayth
:
and
flowing
with
a
certayne
gentle
equabilitie
:
as
contrariwise
,
in
the
Court
and
at
the
barre
we
speake
more
roughly
,
and
our
sentences
are
more
sharpe
and
poynant
.
Therfore
an
hystorie
requireth
an
other
kinde
of
enditing
,
as
we
may
sée
and
perceiue
in
the
best
authors
.
But
neuerthelesse
,
to
attayne
to
this
grace
no
man
can
better
further
vs
nor
furnish
vs
then
Tullie
,
who
as
he
could
haue
done
it
as
well
,
and
peraduenture
better
than
Salust
,
Caesar
or
Liui
so
will
he
also
sharpen
our
iudgement
that
way
,
that
we
shall
be
able
not
onelye
to
doe
the
lyke
,
but
also
as
it
may
sometimes
happen
peraduenture
better
.
Pollio
as
Quintilian
reporteth
,
spyed
a
certaine
patiuinitie
in
Liuies
stile
,
which
he
coulde
not
haue
iudged
nor
considered
,
if
he
had
not
learned
of
the
best
authors
,
the
true
properties
of
the
romaine
,
and
of
the
patauine
spéech
.
And
he
which
hath
his
mouth
well
washed
and
seasoned
with
Tullies
waters
:
shall
be
able
with
the
same
to
féele
in
Liuie
,
as
Pollio
did
a
kinde
of
straunge
spéeche
,
and
a
certayne
peregrinitie
,
if
I
may
so
terme
it
.
And
hytherto
of
that
question
in
which
was
asked
:
what
is
most
chieflye
to
be
imitated
,
and
what
other
besides
him
.
For
Cicero
must
be
followed
first
of
all
:
and
besides
him
the
best
of
euerie
one
in
his
kinde
.
It
followeth
,
that
we
declare
what
thing
we
shoulde
imitate
:
and
what
order
is
to
be
obserued
therin
,
which
part
,
although
it
be
long
,
and
pertaine
to
all
the
preceptes
of
eloquence
:
yet
will
we
conclude
it
in
a
fewe
poyntes
.
For
all
this
deliberation
beginneth
of
one
heade
,
and
that
is
immediatlye
deuided
into
two
braunches
.
For
first
of
all
,
we
must
consider
whervnto
the
matter
or
argument
doth
tende
,
which
we
haue
taken
in
hande
to
vtter
and
expresse
.
Next
this
,
we
must
sée
after
what
maner
it
shoulde
be
handled
,
and
what
wordes
and
sentences
are
requisite
for
the
beautifying
and
setting
forth
of
the
same
.
And
for
this
cause
in
the
definition
of
imitation
,
did
I
comprehende
and
include
the
maner
of
handling
,
and
the
kinde
of
vtteraunce
:
And
plaine
it
is
,
that
if
we
meane
to
write
a
Dialogue
,
and
to
bring
men
in
to
commen
togither
,
we
shoulde
not
séeke
in
Tullies
Orations
for
a
patterne
to
followe
,
but
rather
in
his
Tusculande
or
Academicall
questions
,
or
in
his
other
like
disputations
.
So
if
we
haue
an
Oration
,
Comodie
,
Tragidie
,
or
Satire
to
write
:
it
is
euident
,
whither
we
ought
to
looke
,
and
whither
we
shoulde
direct
both
our
eyes
and
our
minde
.
This
practise
therefore
beginneth
at
the
argument
or
matter
,
and
then
it
goeth
out
,
as
I
saide
,
into
two
braunches
.
The
argument
I
haue
often
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
other
name
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
kinde
of
spéech
or
forme
of
vtterance
,
I
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
as
for
the
maner
of
handling
we
may
at
our
pleasure
eyther
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
as
though
there
were
not
a
kinde
of
handling
also
in
the
formes
of
vtterance
(
for
euerie
one
is
handled
after
a
peculier
maner
)
but
we
apply
handling
properly
to
the
thinges
which
be
apt
and
agréeable
for
the
same
.
But
concerning
the
Argument
,
wée
must
vse
a
choyse
.
Wherein
we
must
follow
the
councell
of
Horace
who
doth
aduise
vs
.
To
choose
such
matter
when
wee
write
,
as
fit
is
for
our
strength
:
And
long
to
wey
and
payse
the
same
,
vntill
we
know
at
length
How
much
our
shouldiours
may
sustaine
,
and
what
they
will
not
beare
.
Which
strength
of
ours
is
greatly
increased
wyth
diligence
,
for
these
which
are
inferior
to
other
in
wit
,
and
learning
,
ought
by
the
example
of
good
Orators
,
and
of
the
best
writers
,
to
helpe
themselues
with
diligence
.
Wherby
it
commeth
to
passe
,
that
strength
is
to
be
measured
by
thrée
things
,
that
is
,
by
wit
,
knowledge
,
&
by
diligence
.
For
he
which
is
endued
with
sharpnesse
of
witte
,
and
hath
gotten
learning
to
guide
&
accompanie
the
same
:
If
he
adde
diligence
,
and
continuall
exercise
therevnto
,
it
must
néedes
be
a
harde
matter
,
that
he
shal
not
be
able
to
set
forth
in
writing
,
and
pollish
with
his
pen
.
But
we
cannot
fully
declare
this
part
of
our
consultation
before
the
time
of
imitation
be
known
:
And
for
bycause
mention
is
made
of
habilitie
,
witte
,
and
learning
:
we
will
brieflye
speake
of
this
last
poynt
,
that
is
to
saye
,
at
what
time
imitation
shoulde
be
begoonne
:
which
is
not
so
much
to
be
measured
by
age
and
yeares
,
as
by
strength
and
habilitie
.
Therefore
,
as
Aristotell
did
exclude
yong
boyes
from
his
Ethickes
:
So
I
also
remoue
from
this
artificial
practise
not
onely
children
and
boyes
:
but
also
those
men
which
know
not
the
preceps
of
Rhetorick
,
neyther
haue
attained
to
anye
vnderstanding
of
learning
,
nor
haue
not
a
singuler
desire
to
make
their
spéech
&
stile
like
vnto
that
which
is
most
praise
worthie
,
and
of
the
best
sorte
.
For
as
I
thinke
,
this
caused
Aristotell
to
banish
boyes
and
yong
men
from
his
doctrine
:
for
that
he
sawe
in
them
neyther
constant
promptnesse
of
will
,
nor
morall
iudgement
.
So
we
also
vnto
this
practise
&
trade
of
imitating
doe
admitte
him
whose
minde
is
inflamed
with
the
loue
of
eloquence
and
whose
brest
is
not
barren
and
voide
of
some
knowledge
of
learning
.
But
as
for
the
ignorant
or
sluggishe
sorte
,
we
commit
them
to
the
teachers
of
other
Artes
,
which
can
better
away
with
them
,
vntill
such
time
as
they
be
further
instructed
and
more
incoraged
.
Therfore
,
when
the
minde
is
so
prepared
,
and
in
such
a
readinesse
,
as
I
haue
sayde
,
than
is
the
fittest
time
to
beginne
this
practise
:
Howbeit
,
I
require
not
exquisite
learning
for
this
matter
,
I
am
content
with
this
your
indifferent
skill
.
Neuerthelesse
,
there
be
thrée
times
appointed
for
this
practise
:
one
while
we
are
learning
of
it
,
which
is
the
first
,
another
,
when
we
haue
learned
it
,
and
that
is
the
middle
time
,
and
the
thirde
and
last
time
is
,
when
we
perfitlye
knowe
and
vnderstande
it
.
For
so
long
we
ought
to
learne
this
Arte
,
vntil
we
haue
gotten
it
,
and
that
wée
be
able
to
deuise
and
make
somewhat
,
that
may
be
published
worthie
the
hearing
of
all
men
,
and
acceptable
to
the
learned
.
But
when
we
haue
gotten
and
obtayned
both
the
knowledge
of
this
,
and
of
many
things
besides
,
euen
as
a
player
that
hath
béene
well
practised
in
playing
the
second
part
,
may
afterwarde
well
ynough
be
admitted
to
play
the
first
parte
,
and
to
shewe
himselfe
vpon
the
stage
:
So
also
your
stile
,
after
it
shall
be
filed
in
this
sorte
,
shall
not
néede
to
feare
the
opinion
of
the
multitude
,
nor
to
dread
the
iudgement
of
learned
men
.
As
for
the
third
tyme
,
when
we
are
growne
to
perfection
:
although
it
be
to
be
wished
,
and
though
we
ought
to
labor
al
we
can
,
that
we
should
then
séeme
to
néede
no
more
examples
:
yet
I
doubt
whether
euer
anye
man
shall
attaine
therevnto
.
For
in
so
great
varietie
and
excellencie
of
Philosophers
,
Orators
,
Historians
,
&
Poets
,
there
will
be
alwayes
somewhat
,
which
eyther
we
haue
not
read
or
not
marked
before
:
so
that
still
we
haue
some
thing
to
encrease
our
knowledge
.
For
it
is
a
hard
matter
to
reade
and
vnderstande
all
things
:
and
to
remember
all
thinges
,
I
think
it
can
neuer
happen
to
a
mortall
man
.
Neuerthelesse
,
we
must
labour
and
procéede
as
farre
as
we
can
.
For
it
is
shamefull
to
staye
in
a
vertuous
,
commendable
and
a
glorious
race
,
when
you
maye
runne
further
:
specially
séeing
the
last
traueiles
for
the
most
part
are
more
easie
and
pleasant
than
the
first
.
Howbeit
,
this
is
also
true
that
although
you
cannot
be
comparable
or
superior
to
the
most
perfite
:
yet
is
it
good
and
commendable
to
contend
with
them
in
many
things
:
and
to
go
beyonde
them
in
some
things
,
if
we
be
able
:
and
eyther
to
adde
or
take
away
,
or
chaunge
somewhat
in
the
inuentions
and
ensamples
of
them
,
whom
we
doe
imitate
,
and
to
attempt
and
labour
to
doe
somewhat
,
which
maye
be
better
:
and
hath
euermore
bene
graunted
to
all
men
in
all
times
.
For
imitation
ought
to
be
frée
,
and
not
seruile
or
slauish
.
Neyther
will
we
that
an
imitator
doe
alwayes
followe
the
steps
of
another
:
but
diuers
times
and
as
oft
as
he
can
,
if
he
maye
doe
it
decently
,
let
him
out
runne
him
that
went
before
.
Therefore
,
before
a
yong
man
hath
some
taste
in
learning
,
&
before
he
haue
some
vnderstanding
in
Rhetoricke
and
Logicke
:
I
will
not
admit
him
into
this
schoole
,
but
will
leaue
him
to
the
Grammarians
,
whose
vulgares
and
prescriptes
he
must
yet
follow
,
as
lynes
that
be
drawne
by
another
man
.
But
when
he
hath
once
obteyned
these
thinges
:
if
he
haue
wit
,
and
if
there
be
in
him
a
loue
and
an
earnest
desire
to
eloquence
,
as
appeareth
in
you
:
than
shall
this
schoole
be
open
for
him
,
and
we
will
trie
what
this
order
and
practise
can
worke
in
him
.
And
in
the
beginning
of
this
exercise
,
whomsoeuer
we
shall
account
the
best
writer
in
any
tongue
:
him
shall
we
reade
with
great
diligence
:
and
first
,
we
shall
consider
what
he
sayth
:
next
,
in
what
order
,
&
with
what
kinde
of
vtterance
,
and
by
what
Methode
or
maner
of
handling
.
Wherof
the
first
pertaineth
to
inuention
,
but
order
is
referred
to
collocation
:
and
the
kinde
of
vtteraunce
belongeth
to
the
forme
of
speache
.
And
as
for
the
maner
of
handeling
,
which
doth
chieflye
cause
and
make
this
forme
:
it
conteyneth
aswell
the
ornaments
and
figures
of
speach
,
as
the
polishing
of
sentences
and
reasons
,
as
also
the
framing
,
knitting
and
numerousnesse
both
of
members
and
whole
Periodes
,
with
the
varietie
of
all
those
things
compared
togither
,
which
being
taught
in
Arte
,
are
here
obserued
,
and
as
a
man
would
say
,
are
drawne
out
,
and
set
forth
in
their
colours
:
All
these
thinges
must
be
layde
vp
in
store
,
and
noted
in
that
volume
wherof
we
haue
spoken
:
that
we
may
haue
them
in
readinesse
as
ofte
as
we
shall
néede
:
to
the
intent
we
may
sée
in
euerie
matter
that
we
take
in
hande
,
what
steppes
we
shoulde
followe
,
and
where
wée
should
treade
.
Therefore
this
is
the
first
tyme
that
wée
haue
to
bestowe
this
way
:
diligently
in
our
example
to
obserue
and
marke
those
things
that
Arte
hath
taught
vs
before
.
Neyther
ought
we
to
stay
,
vntill
we
know
all
things
,
and
vntill
our
volume
be
filled
.
But
immediately
after
the
beginning
,
so
soone
as
wée
haue
marked
any
thing
,
we
must
take
Pen
in
hande
,
and
frame
somewhat
that
may
be
lyke
the
same
.
And
in
this
place
touching
the
Argument
and
matter
,
we
must
kéepe
this
rule
that
we
beginne
alwayes
with
the
easiest
things
,
that
we
cloye
not
our selues
,
and
make
our
labor
more
painefull
with
obscuritie
.
Wherefore
if
we
will
imitate
Epistles
:
we
must
at
the
beginning
choose
the
shortest
,
and
in
Orations
,
long
Epistles
,
&
Philosophicall
disputations
,
we
must
imitate
a
short
péece
,
as
the
conclusion
of
a
reason
or
a
similitude
,
or
a
comparison
,
or
a
bréefe
narration
,
or
a
common
place
,
and
a
generall
sentence
,
or
a
contrarie
.
But
notwithstanding
,
that
these
things
pertaine
not
so
much
to
the
matter
and
argument
,
as
to
the
maner
of
handling
the
same
:
whereof
wée
will
speake
euen
anone
.
Howbeit
,
this
rule
well
serueth
for
this
place
,
that
euerie
thing
be
done
in
his
kinde
.
For
euen
as
he
that
woulde
write
an
Hystorie
,
must
followe
an
Hystorian
:
and
he
that
penneth
a
Satire
,
woulde
take
example
of
Horace
or
Persius
,
and
a
maker
of
Tragidies
take
Euripides
,
or
Sophocles
to
be
his
patterne
:
so
here
also
,
forasmuch
as
there
is
great
difference
betwéene
the
courtly
spéeche
of
Orators
,
and
the
talke
of
Philosophers
,
and
the
familiar
,
and
daily
communication
of
men
:
as
euery
one
of
these
,
is
in
their
owne
proper
kinde
,
such
must
also
the
example
be
.
But
it
is
hard
to
iudge
of
what
sort
and
nature
a
thing
is
.
and
ought
to
be
.
Wherefore
,
I
will
from
henceforth
speake
as
I
haue
begoone
,
of
the
maner
of
imitating
:
Wherein
is
first
to
be
considered
,
what
things
be
imitable
:
and
againe
,
what
thinges
they
are
that
we
can
not
imitate
.
I
call
that
imitable
,
that
we
may
by
following
obteyne
and
expresse
:
of
the
Gréekes
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Whereby
is
vnderstoode
what
is
not
imitable
,
which
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
to
begin
such
matters
or
to
take
such
things
in
hande
,
as
are
not
imitable
,
were
méere
follie
.
But
of
such
things
there
are
two
kindes
:
one
is
not
imitable
by
nature
:
the
other
at
certaine
times
.
Quintilian
sayth
that
wit
in
inuention
,
vehemence
and
facilitie
are
not
imitable
:
and
he
sayth
true
,
for
these
thinges
are
borne
with
a
man
,
and
are
proper
to
another
mans
nature
&
not
to
ours
.
Neither
can
they
be
gotten
or
taught
by
Arte
:
although
they
appeare
in
our
ensample
:
these
things
therefore
by
nature
pertaine
not
to
imitation
:
although
in
imitation
they
appeare
and
shewe
:
and
through
this
erercise
our
naturall
powers
also
are
stirred
vp
and
instructed
,
and
made
more
strong
:
yet
this
kinde
,
bicause
of
nature
it
is
not
imitable
,
pertaineth
nothing
to
this
our
purpose
.
For
it
dependeth
of
another
mans
wit
and
not
of
ours
.
But
there
are
also
certaine
works
of
other
men
so
framed
,
that
they
séeme
to
be
set
aboue
our
capacities
:
euen
as
Pindar
séemed
in
the
iudgement
of
Horace
.
Who
Pindars
verse
doth
studie
to
excell
.
Friend
Iule
,
doth
with
Dedals
waxed
winges
Assaye
to
flie
to
Pontus
ysie
Pole
A
name
to
giue
.
He
also
rendreth
the
reason
thereof
.
From
tipe
of
hill
as
riuers
runne
amaine
,
Which
daily
sures
on
bankes
aboue
increase
,
So
Pindars
verse
as
fast
doth
flowe
In
mouth
profounde
.
Horace
supposeth
that
this
grauitie
and
fulnesse
of
Pindarus
,
if
I
may
so
terme
it
,
cannot
be
imitated
.
But
though
there
be
certain
workes
of
great
Artificers
which
at
the
first
must
not
be
dealt
withall
,
bicause
we
cannot
reache
them
:
yet
in
time
notwithstanding
they
are
made
more
easie
.
For
it
is
not
giuen
vnto
a
beginner
to
make
a
whole
Oration
or
worke
:
neyther
woulde
I
councell
him
to
doe
it
,
though
it
were
giuen
him
.
For
time
wil
bréede
in
him
a
greater
habilitie
,
and
bring
vnto
him
a
greater
facilitie
:
wherefore
,
let
the
first
labour
be
bestowed
in
the
easiest
parts
of
workes
,
and
in
the
least
porcion
of
the
same
:
and
then
by
little
and
little
we
maye
procéede
to
greater
and
harder
,
and
at
the
length
to
the
whole
worke
,
and
finally
:
we
maye
not
despaire
,
no
not
in
the
most
perfite
of
all
.
For
eyther
we
shall
obteyne
our
desire
,
or
we
shall
get
from
thence
some
excellent
furniture
to
finishe
that
which
nature
hath
made
vs
able
to
atchieue
,
as
Horace
writeth
that
he
also
did
.
I
as
a
morning
Bee
,
a
little
wretch
That
seekes
the
woodes
and
Tiber
bankes
about
,
With
labor
great
the
pleasant
Time
to
sucke
,
In
maner
doe
my
painefull
crabbed
verse
with
labour
sing
.
But
this
modestie
in
Horace
is
laudable
,
bicause
he
attributes
the
chiefe
price
to
Pindar
:
&
exhorteth
Anthonie
Iulius
to
a
higher
veyne
,
as
though
he
should
leaue
the
little
Rebeck
,
and
playe
on
the
great
Violl
.
For
neyther
is
there
any
thing
more
to
be
shunned
of
an
Imitator
than
arrogancie
:
which
is
euer
a
companion
of
lightnesse
and
follie
.
And
yet
did
not
Horace
dispaire
:
For
in
many
things
he
is
equall
with
Pindar
:
and
diuers
times
he
contendeth
with
him
both
wisely
and
commendably
.
But
bicause
vnfortunate
imitation
is
ridiculous
,
he
speaketh
of
himselfe
modestlye
:
and
warneth
others
wisely
,
that
they
take
nothing
vppon
them
passing
their
habylities
:
specially
if
they
meane
it
shall
come
to
light
,
and
abide
the
iudgement
of
the
learned
.
But
at
home
we
may
assay
and
attempt
what
we
list
,
and
we
maye
still
staye
in
them
so
long
as
we
profite
.
But
the
beginning
of
this
trade
must
be
imployed
vpon
the
easiest
and
necessariest
thinges
.
I
call
that
necessarye
,
whereof
we
haue
vse
,
not
only
at
somtimes
,
but
at
all
times
.
Such
are
those
thinges
that
I
named
before
,
among
the
which
we
ought
to
sée
what
is
worthie
of
imitation
.
For
whatsoeuer
is
worthie
of
prayse
,
that
eyther
plaintly
appeareth
,
or
is
closely
hidden
.
The
one
kinde
wée
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
apparent
or
euident
,
vsing
therein
a
mathematicall
terme
:
the
other
we
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
as
much
as
hidden
,
close
,
or
secret
.
I
accompt
apparant
things
:
as
wordes
are
,
and
the
polishing
of
them
,
and
the
ioyning
of
them
togither
,
as
the
order
,
placing
and
framing
of
those
things
that
be
inuented
.
Hidden
and
secret
poyntes
are
these
.
A
signification
of
an
amiable
honestie
in
the
Orator
:
sometime
a
further
meaning
than
is
expressed
in
wordes
:
the
leauing
out
of
some
wordes
,
reasons
,
and
sentences
that
might
haue
bene
put
in
:
also
beautifications
and
polishings
omitted
,
which
might
haue
bene
vsed
.
Which
are
of
so
great
weight
that
whosoeuer
passeth
by
them
,
and
sée
them
not
,
shall
neuer
worke
any
excellent
feate
.
For
as
it
appertaineth
to
vertue
,
not
onely
to
choose
those
thinges
which
are
good
and
laudable
,
but
also
to
shunne
those
things
that
are
euill
:
and
as
vertue
it selfe
sometimes
is
vnderstoode
when
it
is
not
séene
,
so
also
it
is
the
duetie
of
an
Imitator
not
only
to
vewe
that
which
is
manifestlye
shewed
and
plainly
vttered
,
but
also
to
consider
what
is
secret
,
and
is
not
expressed
.
Therfore
an
Imitator
hath
néede
of
skilfull
eyes
:
first
for
that
these
secrret
poyntes
are
not
espied
till
they
be
reuealed
:
then
,
bicause
those
things
also
which
are
apparant
,
are
oftentimes
by
the
writers
themselues
so
conioyned
and
knittogither
,
that
they
cannot
be
perceyued
,
but
by
a
quicke
sighted
workeman
,
and
a
skilfull
maister
.
Wherefore
the
beginning
of
this
practise
must
haue
the
helpe
of
a
teacher
if
he
maye
be
gotten
:
to
giue
vs
our
matter
and
argument
,
to
tell
vs
what
is
to
be
imitated
,
to
teache
vs
,
to
correct
vs
,
to
shewe
vs
howe
we
maye
hide
and
couer
lyke
thinges
by
vnlike
vsing
and
handling
the
same
.
For
he
ought
to
be
a
hider
of
his
Arte
,
which
would
be
a
good
Imitator
.
To
follow
our
example
in
euery
point
is
very
childish
.
For
although
it
be
artificiall
to
followe
the
picture
of
Venus
drawne
by
Apelles
,
(
which
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
that
she
séemed
to
rise
out
of
the
sea
)
or
to
paynt
a
Satyre
or
fieldishe
Maumet
in
such
sort
as
Protogenes
did
:
and
to
vse
the
same
colours
,
lineaments
,
and
shadowes
,
which
they
did
,
and
to
differ
from
them
in
no
point
at
all
:
yet
is
it
more
excellent
to
expresse
in
Apollo
or
Achylles
,
the
selfe-same
Arte
which
Apelles
shewed
in
counterfeytinge
the
images
of
Aesculapius
or
Priamus
,
though
therein
you
haue
only
followed
the
documents
and
draughtes
of
Apelles
.
Therefore
we
must
first
endeuour
that
our
doing
may
appeare
vnlike
the
patterne
:
Secondly
,
if
it
doe
séeme
like
,
yet
let
vs
so
vse
the
matter
,
that
it
maye
be
thought
we
made
it
so
of
set
purpose
:
which
is
the
vse
sometime
of
learned
men
.
Howbeit
,
this
must
neuer
be
done
but
when
it
is
commendable
to
contende
with
our
patterne
:
and
when
that
elegancie
is
not
vnlike
,
though
the
matters
be
not
of
one
sort
,
but
different
,
and
not
so
like
in
kinde
as
in
the
maner
of
handling
.
There
are
many
Orations
of
Demosthenes
,
and
many
of
Ciceros
:
but
yet
in
these
Orations
of
Cicero
,
yea
,
euen
in
his
Philippickes
,
which
shewe
by
the
title
after
what
patterne
they
were
shaped
:
Tullie
vsing
the
same
kindes
of
spéeche
and
formes
of
vtteraunce
that
Demosthenes
dyd
:
yet
doth
of
purpose
endeuor
to
differ
from
him
,
although
he
followed
Demosthenes
altogither
.
What
difference
is
there
betwéene
the
sayings
&
doings
of
Aeneas
in
Vergill
,
and
the
words
of
Vlysses
in
Homer
.
What
is
so
like
,
as
often
times
the
forme
of
speach
in
both
these
Poetes
:
and
yet
in
this
great
likenesse
,
what
great
diuersitie
is
there
?
what
great
varietie
?
that
almost
in
common
talke
we
do
not
so
properly
say
Vlysses
in
Homer
as
Aeneas
in
Vergill
.
Notwithstanding
,
sometimes
I
like
well
that
our
Imitation
shoulde
appéere
and
be
perceiued
:
neither
doe
I
mislyke
that
beginning
of
Bembus
:
My
Eather
Bembus
,
deare
fryende
Tupoll
:
which
he
made
to
the
exsample
of
Tullies
beginning
of
his
booke
,
called
Brutus
.
For
as
Tullie
hearing
of
Hortensius
death
,
conceiued
greater
gréefe
of
mind
,
than
any
man
woulde
haue
supposed
:
so
his
father
Bembus
,
when
tidings
came
to
the
Senate
of
Venice
,
of
the
Duke
of
Vrbines
death
,
conceiued
verily
great
gréefe
,
and
sorow
,
as
Tullie
doth
:
and
as
Tullies
griefe
increased
in
writing
and
vtteraunce
,
so
doth
Bembus
his
in
lyke
sort
.
Now
whither
Bembus
for
some
purpose
woulde
haue
it
perceiued
,
that
his
writing
was
like
to
Tullies
,
or
whether
he
thought
it
coulde
not
be
spied
:
truely
for
my
part
,
in
steade
of
the
gréefe
that
he
and
his
father
conceiued
,
in
reading
of
this
,
I
reaped
great
pleasure
,
and
while
I
considered
it
,
I
remembred
this
practise
,
which
I
nowe
speake
of
.
Neuerthelesse
an
Imitator
must
hide
all
similitude
and
likenesse
:
which
is
neuer
praysed
but
when
it
is
comparable
with
the
patterne
,
and
yet
cannot
be
perceiued
by
what
means
and
in
what
places
,
and
examples
it
commeth
to
passe
.
But
this
meanes
of
hyding
standeth
in
thrée
things
:
In
addition
,
ablation
,
alteration
,
and
chaunging
:
wherein
is
contained
,
coniunction
,
figuration
,
commutation
,
and
transformation
,
both
of
wordes
and
sentences
,
of
members
,
and
periodes
.
Nowe
as
for
addition
,
and
ablation
,
what
they
be
,
it
may
be
easily
vnderstood
by
themselues
.
The
Gréekes
call
the
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
oftentimes
a
word
or
a
littell
péece
,
or
a
member
,
and
the
sentence
contained
therein
being
eyther
added
,
or
taken
away
,
causeth
a
new
forme
or
ymage
of
speach
.
As
for
example
,
Tullie
sayth
thus
:
I
conceiued
greater
griefe
of
mind
than
any
man
would
haue
supposed
.
But
Bembus
thus
:
He
conceyued
verily
great
griefe
and
sorowe
.
But
these
two
poynts
,
I
meane
addition
and
ablation
,
are
seldome
vsed
without
the
other
,
which
if
wée
want
our
imitation
,
is
but
childishe
.
I
call
alteration
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
part
of
the
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
consisteth
in
the
diuers
placing
of
wordes
and
things
,
and
is
wrought
by
putting
of
wordes
,
members
,
sentences
,
and
other
things
necessarie
either
before
,
or
after
,
or
in
the
middest
.
Figuration
,
is
of
the
Gréekes
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
chiefly
in
genders
,
numbers
,
and
cases
:
for
the
varietie
of
these
bringeth
delight
,
&
taketh
away
sasiety
.
But
as
in
making
,
so
also
in
hiding
,
and
chaunging
we
ought
to
doe
that
which
is
desent
,
and
to
traine
euerie
thing
as
best
beséemeth
.
Communication
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
is
when
one
worde
,
or
thing
serueth
in
the
steade
or
place
of
an
other
:
which
in
wordes
is
named
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
things
it
is
called
a
diuers
argumentation
,
when
diuers
sentences
,
and
reasons
pertaine
to
one
purpose
,
euen
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
concauses
or
ioyned
causes
,
be
in
things
done
,
or
brought
to
effect
,
and
in
conclusions
are
the
collections
,
and
silogismes
of
manye
reasons
.
I
name
transformation
,
that
which
the
Gretians
terme
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
containeth
all
the
figures
of
Rhetoricke
:
for
both
the
Metaphores
and
tropes
of
wordes
,
and
also
the
ornamentes
and
beautifications
of
sentences
are
oftentimes
of
lyke
force
,
and
therefore
it
is
lawfull
to
chaunge
the
one
with
the
other
,
neyther
is
there
anye
thing
wherin
an
Imitator
may
more
glorie
,
than
in
turquifing
,
and
translating
of
things
and
wordes
,
and
the
cowpling
and
knitting
of
the
same
:
in
the
which
is
required
not
onely
diuersitie
,
but
also
varietie
:
therefore
transfiguring
hath
adioyned
vnto
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
may
terme
variation
,
bycause
it
taketh
away
sasietie
,
and
is
commonly
the
chiefe
causer
of
all
pleasure
and
delight
.
And
this
difference
is
betwéene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
the
last
maketh
a
diuersitie
of
workes
:
the
other
varietie
,
in
onelye
one
worke
:
neyther
is
there
any
thing
more
pleasaunt
and
exceptable
to
the
eare
,
than
to
heare
one
thing
often
expressed
in
other
wordes
,
and
to
see
euerie
where
diuersitie
of
ornamentes
,
and
varietie
of
Periods
,
wyth
chaunge
of
numbers
in
the
clauses
of
the
same
by
distaunt
places
.
And
these
are
the
things
which
hide
Arte
&
similitude
,
which
although
they
séeme
but
trifles
:
yet
are
they
the
onely
dooers
of
that
,
which
the
eares
of
the
learned
desire
to
heare
,
neyther
is
it
knowne
what
force
is
in
them
vntill
wée
haue
tryed
it
by
vse
and
practise
.
But
this
must
alwayes
be
remembred
,
that
no
hiding
is
worthie
prayse
,
which
doth
not
bestowe
in
the
place
of
that
which
wée
imitate
,
a
thing
eyther
as
good
or
better
:
or
if
it
séeme
baser
,
yet
it
may
appeare
to
be
done
not
without
some
purpose
and
reason
.
That
circumscription
of
Vergil
.
Arma
virumque
cano
.
&c.
That
is
,
of
armes
,
and
of
a
Captaynecke
I
doe
indite
.
&c.
Who
séeth
not
that
it
is
framed
to
the
similitude
of
Homers
beginning
:
Yet
is
there
this
difference
betwéene
them
,
that
Homer
nameth
Achilles
by
his
proper
name
,
&
brieflye
requiesteth
the
muse
to
recite
his
wrath
,
and
what
mischiefe
it
stirred
amonge
the
Grecians
.
Vergill
doth
not
name
his
Aeneas
,
but
sheweth
his
purpose
at
large
in
more
wordes
:
so
that
though
we
will
not
graunt
Vergill
to
be
superior
:
yet
of
necessitie
must
we
confesse
,
that
his
is
a
goodly
and
beautifull
beginning
,
and
equal
to
Homers
,
if
the
Gréekes
wil
not
be
displeased
with
vs
for
so
saying
.
But
not
withstanding
it
is
honest
some
tymes
to
yéelde
and
giue
place
,
when
the
thing
we
purpose
doth
so
require
.
And
to
continue
in
the
same
example
which
I
vsed
before
:
who
gaine
saith
but
this
sensentence
is
more
ful
and
numerous
:
I
conceyued
greater
griefe
of
minde
than
anye
man
woulde
haue
supposed
,
yet
is
the
other
also
modest
and
fit
for
the
present
matter
.
He
conceiued
verily
great
griefe
&
sorow
.
But
to
returne
to
the
matter
:
in
steade
of
that
which
we
imitate
,
we
must
alwayes
place
eyther
a
better
thing
or
as
good
,
or
such
as
is
inferior
for
some
speciall
cause
:
and
we
must
thinke
that
those
thrée
poyntes
are
then
truely
obserued
,
when
they
doe
not
onely
hide
our
steppes
,
but
also
doe
garnish
,
and
set
forth
the
matter
:
for
whatsoeuer
is
artificiall
,
that
also
ought
to
be
fine
&
trym
.
And
those
thrée
things
which
I
talked
of
before
,
be
of
greater
force
,
and
do
more
beautifie
the
matter
,
than
vnskilfull
persons
would
imagine
.
For
figuration
is
one
of
the
smallest
things
:
but
is
it
not
pleasaunt
in
that
comparison
of
Vergill
.
O
happie
art
thou
Tityrus
,
that
vnder
Beechen
tree
,
Thy
song
in
Pipe
of
slender
Ote
,
doste
sounde
with
voyce
so
free
.
But
we
alas
our
Countrie
costes
,
and
pleasant
fieldes
forsake
:
We
flie
our
natiue
soyle
,
but
thou
in
shade
thy
ease
doste
take
,
And
makste
the
woodes
for
to
resounde
alowde
faire
Amarill
.
What
can
be
lesse
then
:
thou
Tityrus
,
and
wee
are
expulsed
,
yet
this
chaunge
of
numbers
hath
a
marueylous
grace
:
and
for
that
cause
,
as
the
order
is
of
this
kinde
of
verse
:
Tityrus
doth
also
imitate
the
same
elegancie
,
the
which
he
doth
without
anye
arrogancie
,
or
enuious
emulation
,
bicause
the
shepeherde
Melibeus
was
his
friende
.
O
Melibey
our
God
to
vs
this
quiet
state
did
will
,
For
he
,
for
aye
shall
be
my
God
,
vpon
his
Altar
stone
:
Oft
shall
the
tender
Lambe
bee
slaine
,
from
sheepefoldes
of
our
owne
.
You
sée
howe
in
like
sort
he
hath
chaunged
the
number
,
for
in
the
one
place
he
sayth
:
our
God
to
vs
:
and
in
the
other
:
for
he
for
aye
shall
be
my
God
.
As
therfore
this
kinde
is
elegant
,
when
we
write
without
an
example
after
our
owne
deuise
:
so
also
when
we
write
with
an
example
and
patterne
to
followe
,
it
is
both
elegant
and
couereth
that
which
we
séeke
after
and
woulde
not
haue
knowne
.
I
néede
not
discourse
of
all
those
points
which
I
propounded
before
:
for
you
haue
partlye
hearde
them
of
me
,
and
partly
they
are
vnderstoode
by
themselues
,
and
at
this
time
are
not
to
be
throughly
handeled
.
Howbeit
,
I
will
yet
put
one
example
more
,
and
that
shall
be
of
transformation
.
There
is
an
excellent
and
proper
conuersion
of
sentences
in
Theocritus
,
which
the
Gréekes
doe
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
may
name
it
a
counterchaunge
.
If
he
shall
choose
the
horned
Scire
,
The
female
Goate
shall
be
thine
hire
.
But
if
he
doe
the
female
take
,
Thou
with
a
Kidde
shalt
merie
make
,
Kiddes
flesh
is
good
and
sweete
perdee
,
Vntill
at
Paile
they
milked
bee
.
In
steade
of
this
conuersion
Vergill
vsed
a
circle
,
whereof
I
spake
before
:
and
for
these
wordes
which
Theocritus
repeateth
,
Vergil
reherseth
other
:
and
who
can
denie
but
the
one
doth
follow
the
example
of
the
other
.
But
some
will
say
,
he
vseth
not
the
same
polishing
of
his
sentence
,
nor
the
same
wordes
that
Theocritus
doth
.
I
graunt
it
,
and
that
did
he
to
the
intent
that
vnskilfull
persons
should
not
perceyue
his
steppes
.
But
why
did
he
not
so
in
that
which
followeth
:
Non
equidem
inuideo
:
that
is
,
I
enuie
not
thy
happie
state
,
séeing
Theocritus
also
writeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
forsooth
bicause
he
woulde
haue
it
knowne
whome
he
imitateth
,
although
he
would
not
haue
it
spyed
,
how
and
after
what
sort
he
doth
it
.
But
peraduenture
some
man
will
denie
that
this
was
done
by
imitation
,
séeing
the
thinges
be
not
all
one
in
both
the
writers
.
I
aunswere
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
nere
vnto
it
,
which
nearenesse
is
measured
by
the
ende
and
forme
of
the
speache
:
as
in
these
verses
the
ende
of
a
shepeherdes
song
is
swéetenesse
,
and
for
that
cause
Thyrsis
in
Theocritus
commending
the
songe
of
the
shepeherde
Aepolus
sayth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
,
this
whuzzing
winde
doth
swéetely
blowe
:
and
by
and
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
in
Englishe
is
.
And
thou
thy
Pipe
doste
sweetlye
sounde
:
and
so
for
pleasure
and
delight
as
Theocritus
repeateth
in
this
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
vseth
that
conuersion
we
speake
off
:
so
likewise
Vergill
doth
iterate
,
Nos
patriae
fines
,
and
Nos
patriam
fugimus
,
and
in
steade
of
the
conuersion
,
he
concludeth
his
sentence
,
as
a
man
woulde
saye
in
a
certaine
circle
and
compasse
.
Euery
man
knoweth
the
beginning
of
Homer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
,
O
Muse
recite
Achylles
wrath
.
&c.
Which
vndoubtedly
is
a
beginning
sitte
for
Homer
,
both
graue
and
beautifull
,
and
méete
for
the
purpose
he
had
in
hande
.
Neuerthelesse
Vergils
beginning
Arma
virumque
cano
.
&c.
Of
warres
and
Armes
I
doe
endite
,
and
of
that
Captayne
bolde
&c.
hath
as
manye
and
as
great
graces
in
it
,
as
Homers
hath
:
and
certainly
it
is
altogither
Heroicall
,
and
though
it
much
differ
from
Homers
,
yet
hath
it
a
certayne
artificiall
likenesse
to
the
same
consisting
in
the
grauitie
and
beautification
,
which
is
couered
by
those
meanes
whereof
I
spake
before
.
For
as
Homer
sheweth
the
wrath
and
furie
of
Achylles
,
so
Vergill
painteth
out
Aeneas
with
more
wordes
and
speciall
tokens
:
so
that
in
the
persons
there
is
varietie
,
and
in
the
handling
there
is
a
likenesse
,
which
ought
to
be
applied
to
the
ende
,
which
is
grauitie
.
And
for
this
cause
hath
he
briefly
comprehended
manye
and
great
matters
.
Now
touching
Homers
swéetenesse
of
letters
and
voyces
,
and
the
sounde
of
Poeticall
woordes
,
which
are
proper
to
the
Gréeke
tongue
:
Vergil
hath
fullye
recompensed
that
grace
with
a
most
beautifull
figuration
.
Arma
virumquè
:
of
armes
&
of
that
Captaine
bold
:
Italiam
Lauinaquè
littora
,
to
Itaile
lande
and
Lauine
shores
:
Terris
iactatus
&
alto
:
by
seas
and
eke
by
lande
ytoste
:
both
numbers
singular
and
plurall
are
thrise
knit
togither
:
and
in
that
verse
Vi
superam
saeue
memorem
Iunonis
ob
iram
:
through
force
of
Gods
,
and
for
the
mindefull
wrath
of
Iuno
fell
:
not
only
numbers
are
ioyned
,
but
also
the
consecution
,
combining
and
apt
knitting
of
cases
is
featly
chaunged
:
likewise
that
which
followeth
.
Genus
vnde
Latinum
,
Albaniquè
patres
,
atquè
altae
maenia
Romae
:
from
whence
the
line
of
Latine
bloud
and
Albane
fathers
came
,
and
loftie
walles
of
Rome
doe
rise
:
what
distinction
of
Genders
,
numbers
,
vowels
or
voyces
is
there
:
and
lastly
,
Musa
mihi
causas
memora
.
&c.
O
Muse
recite
to
mée
the
causes
of
this
griefe
:
doth
both
differ
from
the
inuocation
of
Homer
by
order
and
placing
:
and
in
greatnesse
is
aunswerable
to
Homers
beginning
:
and
beside
these
excellent
poyntes
he
doth
not
only
aske
a
question
,
but
also
lamenteth
:
woondereth
&
crieth
out
.
Wherfore
the
imitation
of
this
like
matter
is
hidden
,
by
placing
,
chaunging
,
adding
,
and
by
varying
:
for
Vergil
hath
seperated
the
proposition
from
that
inuocation
,
and
hath
chaunged
the
persons
and
matters
,
and
hath
recited
more
plentie
of
things
which
is
proper
to
addition
:
and
by
the
varietie
of
wordes
,
genders
,
cases
,
and
numbers
,
all
thinges
are
sounding
,
which
is
méete
for
grauitie
:
and
yet
is
this
so
done
,
as
neyther
the
elegancie
doth
marre
the
grauitie
,
nor
the
grauitie
is
a
hinderaunce
vnto
the
elegancie
.
Wherefore
,
when
we
will
handle
diuers
matters
after
a
like
maner
,
we
must
doe
it
couertlye
,
which
is
wrought
by
that
meanes
that
I
haue
declared
.
Nowe
after
that
we
haue
made
choyse
both
of
our
Author
whome
we
minde
to
imitate
,
and
of
the
matter
that
we
purpose
to
expresse
:
than
the
first
consideration
ought
to
be
of
the
kinde
of
vtterance
,
to
the
ende
and
forme
whereof
we
must
applie
both
our
matter
and
wordes
,
and
the
placing
and
varietie
of
the
same
.
But
here
it
is
necessarie
and
néedefull
to
haue
a
maister
and
teacher
,
and
without
Arte
the
secret
Image
of
an
Imitator
,
is
not
perceiued
:
and
this
order
requireth
great
vse
and
practise
,
and
few
there
be
that
attaine
vnto
it
.
Salust
is
a
noble
Historian
,
and
Quintilians
testimonie
of
his
breuitie
is
well
knowne
.
But
howe
manye
be
there
,
that
vnderstande
how
it
commeth
to
passe
,
and
wherein
it
consisteth
.
Halicarnasseus
writeth
,
that
the
composition
of
wordes
in
Thucidides
is
goodly
and
beautifull
,
but
nothing
swéete
or
pleasaunt
,
and
contrariwise
in
Xenophon
,
it
is
pleasaunt
,
but
not
goodly
:
But
Herodotus
composition
,
as
he
saith
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
both
pleasaunt
and
goodly
:
surely
it
pertaineth
to
a
sharpe
and
well
practised
iudgement
,
and
as
a
man
woulde
saye
,
to
a
piersing
eye
to
sée
wherein
comlinesse
and
delectation
consisteth
,
and
howe
goodlinesse
differeth
from
swéetnesse
and
pleasantnesse
:
not
as
though
there
were
but
small
difference
betwéene
vertue
and
pleasure
:
but
for
that
,
that
in
spéeche
,
eligancie
and
swauitie
are
not
easily
seuered
,
therefore
both
Arte
is
necessarie
,
and
a
teacher
requisite
,
and
there
néedeth
practise
and
experience
beside
.
It
is
commonly
sayde
that
Vergils
Georgickes
are
perfite
and
that
his
Aeneidos
are
not
so
throughly
filed
.
But
I
woulde
méete
with
such
a
fellow
,
an
interpretor
of
Poetes
,
that
coulde
shew
me
this
,
and
declare
it
vnto
me
where
néede
were
.
But
of
this
matter
at
some
other
time
:
and
nowe
to
our
purpose
,
touching
the
forme
of
vtteraunce
:
whereof
we
must
haue
the
Image
before
our
eyes
,
whilst
we
are
working
,
and
framing
our
matterwherevnto
we
must
apply
our
stile
,
as
it
were
our
hande
,
with
fit
and
conuenient
wordes
,
and
beautifications
,
which
are
in
steade
of
colours
,
shadoings
,
and
lightes
,
I
call
conueniencie
,
or
fitnesse
,
that
which
the
Latines
name
decorum
,
and
in
oure
englishe
tongue
séemelinesse
,
which
in
all
things
,
and
speciallye
in
imitation
is
most
necessarie
.
Wherein
two
thinges
must
chiefly
be
obserued
,
that
is
to
wéete
,
aptnesse
and
measure
:
aptnesse
is
a
continual
agréement
of
thinges
and
wordes
,
measure
is
,
when
in
such
things
as
doe
agrée
,
there
is
neyther
to
much
nor
to
little
:
as
in
the
beginning
of
Homers
Iliades
there
wanteth
nothing
,
and
in
the
preamble
of
Vergils
Aeneidos
there
is
nothing
to
much
,
notwythstanding
it
be
larger
and
of
greater
compasse
than
Homers
is
,
aptnesse
is
considered
in
mouing
,
or
stirring
vp
,
in
maners
,
and
in
nature
:
nature
I
attribute
to
such
things
as
pertaine
not
to
men
:
as
Earbes
,
Trées
,
Precious
stones
,
Orchardes
,
Lands
,
Lordships
,
and
such
lyke
:
which
things
are
vttered
and
expressed
by
a
certaine
and
proper
kinde
of
spéech
fitte
for
the
same
.
And
moouings
pertaine
to
Poetes
and
Orators
,
when
they
expresse
the
maners
and
inclinations
as
wel
of
themselues
,
as
of
other
men
:
and
when
they
stirre
vp
the
mindes
of
the
hearers
or
readers
to
wrath
,
hatred
,
loue
,
and
to
mercie
:
and
hereof
comes
these
kindes
of
elocution
or
vtteraunce
,
whereof
Aristotle
speaketh
in
his
thirde
booke
of
Rhetoricke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
to
say
in
english
,
a
patheticall
or
stirring
kinde
of
vtteraunce
,
and
a
morall
kinde
:
and
the
thirde
,
when
the
spéech
is
proportionable
to
the
nature
of
things
.
Now
what
maner
of
vtterance
these
be
,
and
ought
to
be
,
the
selfe-same
Aristotle
,
who
is
a
passing
maister
and
teacher
of
Arte
,
hath
plainely
shewed
.
Here
haue
I
also
to
speake
of
séemelinesse
,
which
I
called
decorum
:
that
we
doe
not
onely
resemble
a
bare
image
of
this
forme
as
it
were
the
outward
skinne
,
but
also
that
the
bloud
,
veines
,
sinowes
,
and
the
verye
brawnes
,
or
force
of
the
muscules
may
appéere
forth
and
be
séene
.
Wherfore
we
must
labor
and
trauaile
,
that
our
spéeche
may
be
beautifull
,
wise
,
and
sounde
:
of
the
which
thrée
,
beautie
,
appertaines
to
elegancie
,
wisdome
,
to
the
things
themselues
,
and
soundnesse
,
to
nature
and
comlinesse
:
that
the
forme
it selfe
maye
be
naturall
,
agréeable
,
and
séemely
:
neyther
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
forme
of
the
Sea
,
but
yet
in
such
sorte
,
as
the
same
did
make
the
forme
and
beautie
of
the
Goddesse
more
amiable
and
louely
.
Wherefore
as
Apelles
left
some
parte
of
that
picture
rude
and
vntrimmed
:
so
likewise
ought
a
writer
,
and
Imitator
to
doe
,
and
to
consider
not
howe
far
a
thing
may
be
beautified
and
set
forth
:
but
howe
much
polishing
is
méete
therfore
,
which
being
not
considered
,
the
spéeche
must
néedes
be
both
swelling
and
puffed
vp
,
and
also
vnapt
and
foolish
.
Therefore
they
giue
good
aduice
,
which
will
vs
to
follow
Minerua
in
Homer
,
who
often
changeth
Vlysses
into
sundry
formes
,
and
sometimes
maketh
him
a
wrinkled
,
little
,
yll
fauored
fellowe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
to
saye
,
lyke
to
a
simple
begging
wretch
,
or
like
a
withered
Carle
:
sometimes
also
touchinge
him
with
hir
Verge
or
Mase
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Shee
makes
him
fatte
and
grosse
of
fleshe
,
and
large
of
lymme
to
seeme
.
Et
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
on
his
heade
the
curled
lockes
,
with
grace
shee
makes
to
fall
,
much
lyke
a
Purple
Syacinth
which
wee
doe
Crowtoes
call
:
euen
thus
must
also
an
Orator
doe
,
that
he
come
not
alwayes
forth
in
a
Silken
and
precious
garment
:
but
ofte
times
also
in
a
worne
cote
,
and
common
attyre
,
and
such
as
serueth
for
euerie
daye
.
Nowe
after
we
haue
well
considered
what
is
séemelye
and
comely
:
we
must
gather
things
togither
and
set
them
in
order
,
and
get
store
of
wordes
,
and
followe
these
waies
and
rules
that
I
haue
shewed
:
that
nothing
be
done
or
placed
without
a
cause
:
and
yet
after
such
maner
,
that
the
common
sorte
may
not
perceiue
it
.
For
as
it
is
to
be
wished
that
our
spéeche
maye
please
all
men
,
and
as
we
ought
speciallye
to
indeuor
to
obtayne
the
same
:
so
also
we
must
take
great
héede
,
that
Arte
,
and
Imitation
,
and
the
similitude
and
lykenesse
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
shoulde
translate
out
of
Gréeke
into
Latine
,
and
after
what
maner
we
should
resolue
Poetes
verses
into
prose
,
so
that
it
might
appeare
to
be
no
Poeme
:
also
how
we
shoulde
comment
and
deuise
:
and
how
we
should
beginne
and
finishe
a
declamation
:
all
the
which
things
may
then
very
well
be
taken
in
hande
,
when
we
haue
alreadie
had
good
practise
of
those
thinges
whereof
I
haue
spoken
:
wherfore
we
will
speake
hereof
at
another
season
,
and
for
this
present
time
,
let
that
which
I
haue
sayde
,
suffice
for
your
studies
:
specially
bicause
you
haue
me
yet
present
with
you
:
Let
vs
beginne
therefore
this
course
againe
,
and
come
afresh
to
that
great
reading
and
writing
whereof
we
spake
.
Reading
is
of
two
sorts
,
the
one
for
ensample
to
imitate
,
the
other
to
get
knowledge
and
vnderstanding
:
of
the
which
two
,
the
one
requireth
a
pawse
or
staye
:
that
those
thinges
which
are
hidden
in
the
example
,
may
be
fetched
forth
and
séene
,
the
other
is
to
runne
ouer
the
matter
,
and
to
marke
and
remember
manye
and
sundrie
thinges
.
Therefore
it
must
be
vsed
and
applyed
as
I
sayd
in
the
beginning
,
and
verily
there
is
no
doubt
but
we
maye
both
reade
ouer
all
Tullie
,
and
vnderstand
him
within
thrée
yeares
,
taking
onelye
the
howres
in
the
forenoone
:
Moreouer
,
we
may
note
much
in
him
for
imitation
:
and
whatsoeuer
remayneth
shall
serue
for
the
yeares
following
.
Now
for
other
Authors
,
who
can
denie
but
we
maye
learne
much
euen
of
those
that
I
named
before
,
as
Orators
,
Hystorians
,
Philosophers
,
and
Poetes
,
so
that
these
thrée
peres
space
may
both
make
our
speach
beautifull
,
and
furnish
vs
with
wisedome
and
knowledge
of
diuers
things
.
Both
which
,
if
you
shall
atchieue
,
you
may
be
patternes
and
examples
to
men
of
your
state
and
degrée
.
And
surely
next
to
warrelike
prowesse
which
consisteth
as
well
in
the
experience
of
such
affaires
as
in
valiant
and
hautie
courage
:
what
doth
more
become
a
noble
man
,
or
more
agree
with
auncient
linage
,
than
honest
maners
,
a
learned
vnderstanding
,
a
wise
tongue
,
and
the
remembrance
of
all
antiquitie
,
and
the
knowledge
of
all
kinds
of
gouernements
and
common
welthes
.
Were
not
Contarenus
Bembus
and
Sadolecus
in
the
number
of
Cardinals
as
Lampes
and
lights
.
In
the
Emperours
Court
,
howe
great
an
ornament
was
the
Bishop
of
Atrebat
.
Is
not
Fraunce
honored
by
reason
of
Cardinall
Bellaius
:
and
at
this
present
bicause
of
Cardinall
Guise
and
the
Bishop
of
Mascon
.
Iulius
Pflug
mine
hoste
and
patrone
,
is
he
not
the
beautie
of
Saxonie
?
What
a
name
and
commendation
got
Iames
Sturmius
and
Christopher
Corlouice
for
learninges
sake
.
And
though
all
these
were
Gentlemen
,
and
of
great
calling
,
yet
was
their
Gentrie
,
being
honorable
of
it selfe
,
the
more
renowmed
bicause
of
learning
.
If
our
countrie
of
Germanie
,
and
the
families
of
great
men
were
gouerned
by
suche
personages
we
shoulde
not
néede
to
feare
any
daungerous
chaunge
of
things
,
or
any
barbarous
customes
,
or
any
deformitie
of
the
Church
and
religion
.
I
therefore
writing
these
thinges
vnto
you
,
doe
encourage
all
Gentlemen
to
these
studies
,
which
if
they
greatlye
beséeme
all
states
of
men
,
surelye
they
doe
chiefly
become
Gentlemen
,
who
for
that
they
are
aboue
other
in
honor
and
glorie
,
ought
the
rather
to
excell
other
in
singular
vertue
and
pietie
.
FINIS
.