that will read him, and read him with attentive studious painfulnes. Which constant desire, whosoever hath in him, hath already past halfe the hardnes of the way, and therefore is beholding to the Philosopher but for the other halfe. Nay truely, learned men have learnedly thought, that where once reason hath so much overmastred passion, as that the minde hath a free desire to doe well, the inward light each minde hath in it selfe, is as good as a Philosophers booke; seeing in nature we know it is wel, to doe well, and what is well, and what is evill, although not in the words of Arte, which Philosophers bestowe upon us. For out of naturall conceit, the Philosophers drew it, but to be moved to doe that which we know, or to be mooved with desire to knowe, Hoc opus: Hic labor est.

Nowe therein of all Sciences, (I speak still of humane, and according to the humane conceits) is our Poet the Monarch. For he dooth not only show the way, but giveth so sweete a prospect into the way, as will intice any man to enter into it. Nay, he dooth as if your journey should lye through a fayre Vineyard, at the first give you a cluster of Grapes: that full of that taste, you may long to passe further. He beginneth not with obscure definitions, which must blur the margent with interpretations, and load the memory with doubtfulnesse: but hee commeth to you with words sent in delightfull proportion, either accompanied with, or prepared for the well inchaunting skill of Musicke; and with a tale forsooth he commeth unto you: with a tale which holdeth children from play, and old

men from the chimney corner. And pretending no more, doth intende the winning of the mind from wickednesse to vertue: even as the childe is often brought to take most wholsom things, by hiding them in such other as have a pleasant tast: which if one should beginne to tell them, the nature of Aloes, or Rubarb they shoulde receive, woulde sooner take their Phisicke at their eares, then at their mouth. So is it in men (most of which are childish in the best things, till they bee cradled in their graves,) glad they will be to heare the tales of Hercules, Achilles, Cyrus, and Aeneas: and hearing them, must needs heare the right description of wisdom, valure, and justice; which, if they had been barely, that is to say, Philosophically set out, they would sweare they bee brought to schoole againe.

That imitation whereof Poetry is, hath the most conveniency to Nature of all other, in somuch, that as Aristotle sayth, those things which in themselves are horrible, as cruell battailes, unnaturall Monsters, are made in poeticall imitation delightfull. Truely I have knowen men, that even with reading Amadis de Gaule, (which God knoweth wanteth much of a perfect Poesie) have found their harts mooved to the exercise of courtesie, liberalitie, and especially courage.

Whoreadeth Aeneas carrying olde Anchises on his back, that wisheth not it were his fortune to perfourme so excellent an acte? Whom doe not the words of Turnus moove? (the tale of Turnus, having planted his image in the imagination,)

-Fugientem hæc terra videbit, Usque adeone mori miserum est?

Where the Philosophers, as they scorne to delight, so must they bee content little to moove saving wrangling, whether Vertue bee the chiefe, or the onely good: whether the contemplative, or the active life doe excell: which Plato and Boethius well knew, and therefore made Mistres Philosophy, very often borrow the masking rayment of Poesie. For even those harde harted evill men, who thinke vertue a schoole name, and knowe no other good, but indulgere genio, and therefore despise the austere admonitions of the Philosopher, and feele not the inward reason they stand upon; yet will be content to be delighted: which is al, the good felow Poet seemeth to promise: and so steale to see the forme of goodnes (which seene they cannot but love) ere themselves be aware, as if they tooke a medicine of Cherries. Infinite proofes of the strange effects of this poeticall invention might be alledged, onely two shall serve, which are so often remembred, as I thinke all men knowe them.

The one of Menenius Agrippa, who when the whole people of Rome had resolutely devided themselves from the Senate, with apparant shew of utter ruine: though hee were (for that time) an excellent Oratour, came not among them, upon trust of figurative speeches, or cunning insinuations and much lesse, with farre set Maximes of Phylosophie, which (especially if they were Platonick,) they must have learned

Geometrie before they could well have conceived but forsooth he behaves himselfe, like a homely, and familiar Poet. Hee telleth them a tale, that there was a time, when all the parts of the body made a mutinous conspiracie against the belly, which they thought devoured the fruits of each others labour: they concluded they would let so unprofitable a spender starve. In the end, to be short, (for the tale is notorious, and as notorious that it was a tale,) with punishing the belly, they plagued themselves. This applied by him, wrought such effect in the people, as I never read, that ever words brought forth but then, so suddaine and so good an alteration; for upon reasonable conditions, a perfect reconcilement ensued. The other is of Nathan the Prophet, who when the holie David had so far forsaken God, as to confirme adulterie with murther when hee was to doe the tenderest office of a friende, in laying his owne shame before his eyes, sent by God to call againe so chosen a servant: how doth he it? but by telling of a man, whose beloved Lambe was ungratefullie taken from his bosome: the applycation most divinely true, but the discourse itselfe, fayned: which made David, (I speake of the second and instrumentall cause) as in a glasse, to see his own filthines, as that heavenly Psalme of mercie wel testifieth.

By these therefore examples and reasons, I think it may be manifest, that the Poet with that same hand of delight, doth draw the mind more effectually, then any other Arte dooth, and so a conclusion not unfitlie ensueth: that as vertue

is the most excellent resting place for all worldlie learning to make his end of: so Poetrie, beeing the most familiar to teach it, and most princelie to move towards it, in the most excellent work, is the most excellent workman. But I am content, not onely to decipher him by his workes, (although works in commendation or disprayse, must ever holde an high authority,) but more narrowly will examine his parts: so that (as in a man) though altogether may carry a presence ful of majestie and beautie, perchance in some one defectious peece, we may find a blemish: now in his parts, kindes, or Species, (as you list to terme them) it is to be noted that some Poesies have coupled together two or three kindes, as Tragicall and Comicall, wher-upon is risen, the Tragi-comicall. Some in the like manner have mingled Prose and Verse, as Sanazzar and Boetius. Some have mingled matters Heroicall and Pastorall. But that commeth all to one in this question, for if severed they be good, the conjunction cannot be hurtfull. Therefore perchaunce forgetting some, and leaving some as needlesse to be remembred, it shall not be amisse in a worde to cite the speciall kindes, to see what faults may be found in the right use of them.

Is it then the Pastorall Poem which is misliked? (for perchance, where the hedge is lowest, they will soonest leape over.) Is the poore pype disdained, which sometime out of Melibeus mouth, can shewe the miserie of people, under hard Lords, or ravening Souldiours? And again, by Titirus, what blessed