The
Allegorie
of
the
Poem
.
HEroicall
Poetrie
(
as
a
liuing
Creature
,
wherein
two
natures
are
conioined
)
is
compounded
of
Imitation
and
Allegorie
:
with
the
one
she
allureth
vnto
her
the
mindes
and
eares
of
men
,
and
maruellously
delighteth
them
;
with
the
other
,
either
in
vertue
or
knowledge
,
she
instructeth
them
.
And
as
the
heroically
written
Imitation
of
an
Other
,
is
nothing
else
,
but
the
patterne
and
image
of
humane
action
:
so
the
Allegorie
of
an
Heroicall
Poeme
is
none
other
than
the
glasse
and
figure
of
humane
life
.
But
Imitation
regardeth
the
Actions
of
man
subiected
to
the
outward
senses
,
and
about
them
being
principally
imployed
,
seeketh
to
represent
them
with
effectuall
and
expressiue
phrases
,
such
as
liuely
set
before
our
corporall
eies
the
things
represented
:
It
doth
not
consider
the
customes
,
affections
,
or
discourses
of
the
Minde
,
as
they
be
inward
,
but
onely
as
they
come
forth
thence
,
and
being
manifested
in
words
,
in
deedes
,
or
working
,
doe
accompanie
the
Action
.
On
the
other
side
,
Allegorie
respecteth
the
passions
,
the
opinions
and
customes
,
not
onely
as
they
doe
appeare
,
but
principally
in
their
being
hidden
&
inward
;
and
more
obscurely
doth
expresse
them
with
notes
(
as
a
man
may
say
)
misticall
,
such
as
only
the
vnderstanders
of
the
nature
of
things
can
fully
comprehend
.
Now
leauing
Imitation
apart
,
we
will
according
to
our
purpose
speake
of
Allegorie
:
which
,
as
the
life
of
man
is
compound
,
so
it
represents
to
vs
,
sometime
the
figure
of
the
one
,
sometime
the
figure
of
the
other
:
yet
because
that
commonly
by
Man
,
we
vnderstand
this
compound
of
the
bodie
,
soule
,
or
minde
,
and
then
mans
life
,
is
said
to
be
that
,
which
of
such
compound
is
proper
,
in
the
operations
whereof
euerie
part
thereof
concurres
,
and
by
working
gets
that
perfection
,
of
the
which
by
her
nature
she
is
capable
:
sometime
(
although
more
seldome
)
by
Man
is
vnderstood
,
not
the
compound
,
but
the
most
noble
part
,
namely
the
Minde
;
According
to
this
last
signification
,
it
may
be
said
,
that
the
life
of
man
is
Contemplatiue
,
and
to
worke
simplie
with
the
Vnderstanding
,
forasmuch
as
this
life
doth
seeme
much
to
participate
of
heauen
,
and
as
it
were
changde
from
humanitie
,
to
become
angelicall
.
Of
the
life
of
the
Contemplatiue
Man
,
the
Comedie
of
Dantes
and
the
Odyssees
are
(
as
it
were
)
in
euerie
part
thereof
a
figure
:
but
the
ciuill
life
is
seene
to
be
shadowed
throughout
the
Iliads
,
and
Aeneids
also
,
although
in
this
there
be
rather
set
out
a
mixture
of
Action
and
Contemplation
.
But
since
the
Contemplatiue
Man
is
solitarie
;
and
the
Man
of
Action
liueth
in
ciuill
companie
,
thence
it
commeth
that
Dantes
&
Ulysses
in
their
departure
from
Calipse
are
fained
not
to
be
accompanied
of
the
armie
,
or
of
a
multitude
of
soldiers
,
but
to
depart
alone
;
whereas
Agamemnon
and
Achilles
are
described
,
the
one
Generall
of
the
Grecian
Armie
,
the
other
leader
of
many
troupes
of
Mirmidons
,
and
Aeneas
is
seene
to
be
accompanied
when
he
fighteth
,
or
doth
other
ciuill
actes
;
but
when
he
goeth
to
hell
and
the
Elisian
fields
,
he
leaues
his
followers
,
accompanied
onely
with
his
most
faithfull
friend
Achates
,
who
neuer
departed
from
his
side
.
Neither
doth
the
Poet
at
randon
faine
that
he
went
alone
,
for
that
in
his
voiage
there
is
signified
this
onely
Contemplation
of
these
paines
and
rewardes
which
in
another
world
are
reserued
for
good
or
guiltie
soules
.
Moreouer
,
the
operation
of
the
Vnderstanding
speculatiue
,
which
is
the
working
of
one
only
power
,
is
commodiously
figured
vnto
vs
by
the
action
of
one
alone
:
but
the
Operation
Politicall
,
which
proceedeth
together
from
the
other
powers
of
the
minde
(
which
are
as
citizens
vnited
in
one
common-wealth
)
cannot
so
commodiously
be
shadowed
of
Action
,
wherein
many
together
and
to
one
end
working
,
doe
not
concurre
.
To
these
reasons
,
and
to
these
examples
I
hauing
regarde
,
haue
made
the
Allegorie
of
my
Poem
such
,
as
now
shall
be
manifested
.
The
Army
compounded
of
diuers
Princes
,
and
of
other
Christian
souldiers
,
signifieth
Man
,
compounded
of
soule
and
bodie
,
and
of
a
soule
not
simple
,
but
diuided
into
many
and
diuers
powers
.
Ierusalem
the
strong
citie
placed
in
a
rough
and
hilly
countrey
,
whereunto
as
to
the
last
ende
,
are
directed
all
the
enterprises
of
the
faithfull
armie
,
doth
here
signifie
the
Ciuill
happines
,
which
may
come
to
a
Christian
man
(
as
hereafter
shall
be
declared
)
which
is
a
good
,
verie
difficult
to
attaine
vnto
,
and
situated
vpon
the
top
of
the
Alpine
and
wearisome
hill
of
virtue
;
and
vnto
this
are
turned
(
as
vnto
the
last
marke
)
all
the
Actions
of
the
politicke
man
.
Godfrey
,
which
of
all
the
assembly
is
chosen
Chieftaine
,
stands
for
Vnderstanding
,
&
particularly
for
that
vnderstanding
,
which
considereth
not
the
things
necessarie
,
but
the
mutable
and
which
may
diuersly
happen
,
&
those
by
the
wil
of
God
.
And
of
Princes
he
is
chose
Captaine
of
this
enterprise
,
because
vnderstanding
is
of
God
,
and
of
Nature
made
Lord
ouer
the
other
virtues
of
the
soule
and
bodie
,
and
commaunds
these
,
one
with
ciuill
power
,
the
other
with
roiall
command
.
Rinaldo
,
Tancredie
,
and
the
other
Princes
are
in
liew
of
the
other
powers
of
the
soule
;
and
the
Bodie
here
becomes
notified
by
the
souldiers
lesse
noble
.
And
because
that
through
the
imperfection
of
humaine
nature
,
and
by
the
deceits
of
his
enemy
,
man
attaines
not
this
felicitie
without
many
inward
difficulties
,
and
without
finding
by
the
way
many
outward
impediments
,
all
these
are
noted
vnto
vs
by
Poeticall
figures
.
As
the
death
of
Syrenus
,
and
his
companions
,
not
being
ioined
to
the
campe
,
but
slaine
farre
off
,
may
here
shew
the
losses
,
which
a
ciuill
man
hath
of
his
friends
,
followers
,
and
other
externall
goods
,
instruments
of
vertue
,
&
aids
to
the
attaining
of
true
felicitie
.
The
armies
of
Affricke
,
Asia
,
and
vnluckly
battels
,
are
none
other
than
his
enemies
,
his
losses
,
and
the
accidents
of
contrarie
fortune
.
But
comming
to
the
inward
impediments
,
loue
,
which
maketh
Tancredie
and
the
other
woorthies
to
dote
,
and
disioine
them
from
Godfrey
,
and
the
disdaine
which
entiseth
Rinaldo
from
the
enterprise
,
doe
signifie
the
conflict
and
rebellion
which
the
Concupiscent
and
Irefull
powers
,
doe
make
with
the
Reasonable
.
The
Diuels
which
doe
consult
to
hinder
the
conquest
of
Ierusalem
,
are
both
a
figure
,
and
a
thing
figured
,
and
doe
here
represent
the
verie
same
euils
,
which
doe
oppose
themselues
against
our
ciuill
happines
,
so
that
it
may
not
be
to
vs
a
ladder
of
Christian
blessednes
.
The
two
Magitians
Ismen
and
Armida
,
seruants
of
the
diuell
,
which
indeuour
to
remooue
the
Christians
from
making
war
,
are
two
deuilish
temptations
which
doe
lay
snares
for
two
powers
of
the
soule
,
from
whence
all
other
sinnes
doe
proceed
.
Ismen
doth
signifie
that
temptation
,
which
seeketh
to
deceiue
with
false
beliefe
the
vertue
(
as
a
man
may
call
it
)
Opinatiue
:
Armida
is
that
temptation
which
laieth
siege
to
the
power
of
our
desires
,
so
from
that
proceed
the
errours
of
Opinion
;
from
this
,
those
of
the
Appetite
.
The
inchantments
of
Ismen
in
the
wood
,
deceiuing
with
illusions
,
signifie
no
other
thing
than
the
falsitie
of
the
reasons
and
perswasions
which
are
ingendred
in
the
wood
;
that
is
,
in
the
varietie
and
multitude
of
opinions
and
discourses
of
men
.
And
since
that
man
followeth
vice
and
flieth
vertue
,
either
thinking
that
trauels
and
dangers
are
euils
most
greeuous
and
insupportable
,
or
iudging
(
as
did
the
Epicure
and
his
followers
)
that
in
pleasure
and
idlenesse
consisted
chiefest
felicitie
;
by
this
,
double
is
the
inchantment
and
illusion
.
The
Fier
,
the
Whirlewinde
,
the
Darkenes
,
the
Monsters
,
and
other
faigned
semblances
,
are
the
deceiuing
allurements
which
doe
shew
vs
honest
trauels
and
honorable
danger
vnder
the
shape
of
Euill
.
The
Flowers
,
the
Fountaines
,
the
Riuers
,
the
Musicall
instruments
,
the
Nymphes
,
are
the
deceitfull
inticements
,
which
do
here
set
downe
before
vs
the
pleasures
and
delights
of
the
sense
,
vnder
the
shew
of
Good
.
So
let
it
suffice
to
haue
saide
thus
much
of
the
impediments
which
a
man
findes
as
well
within
as
without
himselfe
:
yet
if
the
Allegorie
of
any
thing
be
not
well
expressed
,
with
these
beginnings
euerie
man
by
himselfe
may
easily
finde
it
out
.
Now
let
vs
passe
to
the
outward
and
inward
helpes
;
with
which
the
Ciuill
man
ouercomming
all
difficultie
,
is
brought
to
this
desired
happines
.
The
target
of
Diamond
which
Raimond
recouereth
,
and
afterward
is
shewed
readie
in
the
defence
of
Godfrey
,
ought
to
be
vnderstood
for
the
speciall
safegard
of
the
Lord
God
.
The
Angels
doe
signifie
somtime
Heauenly
helpe
,
and
somtime
Inspiration
,
the
which
are
here
shadowed
in
the
dream
of
Godfrey
,
&
in
the
records
of
the
Hermite
.
The
Hermite
,
who
for
the
deliuerance
of
Rinaldo
did
sende
the
two
messengers
to
the
wiseman
,
doth
shewe
vnto
vs
the
supernaturall
knowledge
receiued
by
Gods
grace
,
as
the
wise
man
doth
humane
wisdome
,
forasmuch
as
of
humane
wisedome
&
of
the
knowledge
of
the
workes
of
Nature
,
&
the
mysteries
thereof
,
is
bred
&
established
in
our
minds
,
Iustice
,
temperance
,
despising
of
death
and
mortall
pleasures
,
magnanimitie
,
and
euery
other
morall
vertue
.
And
great
aid
may
a
ciuill
man
receiue
in
euery
action
he
attempteth
,
by
contemplation
.
It
is
fained
,
that
this
wise
man
was
by
birth
a
Pagan
,
but
being
by
the
Hermite
conuerted
to
the
true
faith
,
becommeth
a
Christian
,
and
despising
his
first
arrogancie
,
he
doth
not
much
presume
of
his
owne
wisedome
,
but
yeeldeth
himselfe
to
the
iudgment
of
his
master
,
albeit
that
Philosophie
be
borne
&
nourished
amongst
the
Gentiles
in
Aegypt
and
Greece
,
and
from
thence
hath
passed
ouer
vnto
vs
,
presumptious
of
her selfe
,
a
miscreant
bold
and
proud
aboue
measure
:
but
of
Saint
Thomas
and
the
other
holy
Doctors
she
is
made
the
disciple
and
handmaid
of
Diuinitie
,
and
is
become
by
their
indeuour
more
modest
,
and
more
religious
,
nothing
daring
rashly
to
affirme
against
that
which
is
reuealed
to
her
Maistres
.
Neither
in
vaine
is
the
person
of
the
wise
man
brought
in
,
Rinaldo
being
able
by
the
onely
counsel
of
the
Hermite
to
be
found
&
brought
backe
againe
)
for
that
,
it
is
brought
in
shew
,
that
the
grace
of
God
doth
not
worke
alwaies
in
men
immediately
,
or
by
extraordinarie
waies
,
but
many
times
worketh
by
naturall
meanes
.
And
it
is
verie
reasonable
that
Godfrey
which
in
holines
and
religion
doth
excell
all
other
,
and
is
(
as
hath
bin
said
)
the
figure
of
Vnderstanding
,
be
specially
graced
and
priuiledged
with
fauours
not
communicated
to
any
other
.
This
humane
wisedome
,
when
it
is
directed
of
the
superior
or
more
high
vertue
,
doth
deliuer
the
sensible
soule
from
vice
,
&
therein
placeth
morall
vertue
.
But
bicause
this
sufficeth
not
,
Peter
the
Hermite
first
confesseth
Godfrey
&
Rinaldo
,
and
conuerted
Tancredie
.
Godfrey
&
Rinaldo
being
two
persons
,
which
in
our
Poem
do
hold
the
principall
place
,
it
can
not
be
but
pleasing
to
the
Reader
,
that
I
repeating
some
of
the
already
spoken
things
,
do
particularly
lay
open
the
allegoricall
sense
,
which
vnder
the
vaile
of
their
actions
,
lie
hidden
.
Godfrey
which
holdeth
the
principall
place
in
this
storie
,
is
no
other
in
the
Allegorie
but
the
Vnderstanding
,
which
is
signified
in
many
places
of
the
Poeme
as
in
that
verse
,
By
thee
the
counsell
giuen
is
,
by
thee
the
scepter
rul'd
.
And
more
plainly
in
that
other
:
Thy
soule
is
of
the
campe
both
minde
and
life
.
And
Life
is
added
,
bicause
in
the
powers
more
noble
,
the
lesse
noble
are
contained
:
therefore
Rinaldo
,
which
in
action
is
in
the
second
degree
of
honour
,
ought
also
to
be
placed
in
the
Allegorie
in
the
answerable
degree
:
but
what
this
power
of
the
mind
,
holding
the
second
degree
of
dignitie
is
,
shall
be
nowe
manifested
.
The
Irefull
vertue
is
that
,
which
amongst
all
the
powers
of
the
minde
,
is
lesse
estranged
from
the
nobility
of
the
soule
,
insomuch
that
Plato
(
doubting
)
seeketh
whether
it
differeth
from
reason
or
no.
And
such
is
it
in
the
minde
,
as
the
chiefetaine
in
an
assemblie
of
souldiours
:
for
as
of
these
the
office
is
to
obey
their
princes
,
which
do
giue
directions
and
commandements
to
fight
against
their
enimies
:
so
is
it
the
dutie
of
the
irefull
,
warlike
,
and
soueraigne
part
of
the
minde
,
to
be
armed
with
reason
against
concupiscence
,
and
with
that
vehemencie
and
fiercenes
(
which
is
proper
vnto
it
)
to
resist
and
driue
awaie
whatsoeuer
impediment
to
felicitie
.
But
when
it
doth
not
obey
Reason
,
but
suffers
it selfe
to
be
carried
of
her
owne
violence
,
it
falleth
out
,
that
it
fighteth
not
against
concupiscence
,
but
by
concupiscence
,
like
a
dogge
that
biteth
not
the
theeues
,
but
the
cattle
committed
to
his
keeping
.
This
violent
,
fierce
,
and
vnbridled
furie
,
as
it
can
not
be
fully
noted
by
one
man
of
warre
,
is
neuertheles
principally
signified
by
Rinaldo
,
where
it
is
said
of
him
,
that
being
ā
Aright
warrelike
knight
Did
scorne
by
reasons
rule
to
fight
.
Wherin
(
whilest
fighting
against
Gernando
,
he
did
passe
the
bounds
of
ciuill
reuenge
,
and
whilest
he
serued
Armida
)
may
be
noted
vnto
vs
,
Anger
,
not
gouerned
by
reason
:
whilest
hee
disinchanteth
the
wood
,
entreth
the
citie
,
breaketh
the
enimies
array
,
Anger
,
directed
by
reason
.
His
returne
and
reconciliation
to
Godfrey
,
noteth
Obedience
,
causing
the
Irefull
power
to
yeelde
to
the
Reasonable
.
In
these
Reconciliations
two
things
are
signified
,
first
,
Godfrey
with
ciuill
moderation
is
acknowledged
to
be
superiour
to
Rinaldo
,
teaching
vs
,
that
Reason
commandeth
Anger
,
not
imperiously
,
but
curteouslie
and
ciuillie
:
contrariwise
in
that
,
by
imprisoning
Argillanus
imperiously
,
the
sedition
is
quieted
;
it
is
giuen
vs
to
vnderstand
,
the
power
of
the
Minde
,
to
be
ouer
the
bodie
,
regall
and
predominate
:
Secondly
,
that
as
the
reasonable
part
ought
not
(
for
heerein
the
Stoiks
were
very
much
deceiued
)
to
exclude
the
Irefull
from
actions
,
nor
vsurpe
the
offices
thereof
,
for
this
vsurpation
shoulde
bee
against
nature
and
iustice
,
but
it
ought
to
make
her
her
companion
and
handmaid
:
So
ought
not
Godfrey
to
attempt
the
aduenture
of
the
wood
himselfe
,
thereby
arrogating
to
himselfe
the
other
offices
belonging
to
Reinaldo
.
Lesse
skill
should
then
be
shewed
,
and
lesse
regard
had
to
the
profite
,
which
the
Poet
,
as
subiected
to
policie
,
ought
to
haue
for
his
aime
,
if
it
had
been
fained
,
that
by
Godfrey
onlie
,
all
was
wrought
,
which
was
necessarie
for
the
conquering
of
Ierusalem
.
Neither
is
there
contrarietie
or
difference
from
that
which
hath
been
said
,
in
putting
downe
Rinaldo
and
Godfrey
for
that
figure
of
the
Reasonable
and
of
the
Irefull
vertue
,
which
Hugo
speakes
of
in
his
dreame
,
wheras
he
compareth
the
one
to
the
Head
,
the
other
to
the
right
Hand
of
the
army
,
bicause
the
Head
(
if
we
belieue
Plato
)
is
the
seat
of
Reason
,
and
the
right
Hand
,
if
it
be
not
the
seat
of
wrath
,
it
is
at
least
her
most
principall
instrument
.
Finally
,
to
come
to
the
conclusion
,
the
army
wherein
Rinaldo
and
the
other
Woorthies
by
the
grace
of
God
and
aduise
of
Man
,
are
returned
and
obedient
to
their
chieftaine
,
signifieth
man
brought
againe
into
the
state
of
naturall
Iustice
and
heauenly
obedience
:
where
the
superior
powers
do
command
,
as
they
ought
,
and
the
inferiour
do
obey
,
as
they
should
.
Then
the
wood
is
easily
disinchanted
,
the
citty
vanquished
,
the
enimies
armie
discomfited
,
that
is
,
all
externall
impediments
being
easily
ouercome
,
man
attaineth
the
politike
happines
.
But
for
that
this
Politike
blessednes
,
ought
not
to
be
the
last
marke
of
a
Christian
man
,
but
he
ought
to
looke
more
high
,
that
is
,
to
Euerlasting
felicitie
,
for
this
cause
Godfrey
doth
not
desire
to
win
the
earthly
Ierusalem
,
to
haue
therein
onely
temporall
dominion
,
but
bicause
heerein
may
be
celebrated
the
worship
of
God
,
and
that
the
Holy
sepulchre
may
be
the
more
freely
visited
of
godly
strangers
and
deuout
Pilgrims
;
and
the
Poem
is
shut
vp
in
the
praiers
of
Godfrey
,
it
is
shewed
vnto
vs
,
that
the
Vnderstanding
being
trauelled
and
wearied
in
ciuill
actions
ought
in
the
ende
to
rest
in
deuotion
and
in
the
contemplation
of
the
eternall
blessednes
of
the
other
most
happie
and
immortall
life
.
FINIS
.