Stein, G. Stevenson, R. Wells, H. English Essays: Sidney to Macaulay. The Harvard Classics. But with none I remember mine ears were at any time more loaden, than when—either angered with slow payment, or moved with our learner-like admiration—he exercised his speech in the praise of his faculty. He said soldiers were the noblest estate of mankind, and horsemen the noblest of soldiers. He said they were the masters of war and ornaments of peace, speedy goers and strong abiders, triumphers both in camps and courts. Then would he add certain praises, by telling what a peerless beast the horse was, the only serviceable courtier without flattery, the beast of most beauty, faithfulness, courage, and such more, that if I had not been a piece of a logician before I came to him, I think he would have persuaded me to have wished myself a horse.
But thus much at least with his no few words he drave into me, that self-love is better than any gilding to make that seem gorgeous wherein ourselves be parties. And first, truly, to all them that, professing learning, inveigh against poetry, may justly be objected that they go very near to ungratefulness, to seek to deface that which, in the noblest nations and languages that are known, hath been the first light-giver to ignorance, and first nurse, whose milk by little and little enabled them to feed afterwards of tougher knowledges.
And will they now play the hedgehog, that, being received into the den, drave out his host? Or rather the vipers, that with their birth kill their parents? Nay, let any history be brought that can say any writers were there before them, if they were not men of the same skill, as Orpheus, Linus, and some other are named, who, having been the first of that country that made pens deliver of their knowledge to their posterity, may justly challenge to be called their fathers in learning. For not only in time they had this priority—although in itself antiquity be venerable—but went before them as causes, to draw with their charming sweetness the wild untamed wits to an admiration of knowledge.
So as Amphion was said to move stones with his poetry to build Thebes, and Orpheus to be listened to by beasts,—indeed stony and beastly people. So among the Romans were Livius Andronicus and Ennius; so in the Italian language the first that made it aspire to be a treasure-house of science were the poets Dante, Boccace, and Petrarch; so in our English were Gower and Chaucer, after whom, encouraged and delighted with their excellent foregoing, others have followed to beautify our mother-tongue, as well in the same kind as in other arts.
Every beautiful person or thing eventually diminishes in its attractiveness. The one of Menenius Agrippa, who, when the whole people of Rome had resolutely divided themselves from the senate, with apparent show of utter ruin, though he were, for that time, an excellent orator, came not among them upon trust either of figurative speeches or cunning insinuations, and much less with far-fetched maxims of philosophy, which, especially if they were Platonic, they must have learned geometry before they could well have conceived; but, forsooth, he behaves himself like a homely and familiar poet. To earth to heaven above and underneath Roaring like ocean or some mighty wood. David Kennedy Eraser; with great kindness they allowed me the use of their Wordsworth collection, and made my labors in it the easier by their cordial interest. Poesys Reflection: A poetry collection sonnets sway. He compares rehearses his beloved with every fair beautiful thing that he sees.
This did so notably show itself, that the philosophers of Greece durst not a long time appear to the world but under the masks of poets. For that wise Solon was directly a poet it is manifest, having written in verse the notable fable of the Atlantic Island which was continued by Plato. And truly even Plato whosoever well considereth, shall find that in the body of his work though the inside and strength were philosophy, the skin as it were and beauty depended most of poetry.
And even historiographers, although their lips sound of things done, and verity be written in their foreheads, have been glad to borrow both fashion and perchance weight of the poets. So Herodotus entitled his history by the name of the nine Muses; and both he and all the rest that followed him either stole or usurped of poetry their passionate describing of passions, the many particularities of battles which no man could affirm, or, if that be denied me, long orations put in the mouths of great kings and captains, which it is certain they never pronounced.
So that truly neither philosopher nor historiographer could at the first have entered into the gates of popular judgments, if they had not taken a great passport of poetry, which in all nations at this day, where learning flourisheth not, is plain to be seen; in all which they have some feeling of poetry. In Turkey, besides their lawgiving divines they have no other writers but poets.
In our neighbor country Ireland, where truly learning goeth very bare, yet are their poets held in a devout reverence. In Wales, the true remnant of the ancient Britons, as there are good authorities to show the long time they had poets which they called bards, so through all the conquests of Romans, Saxons, Danes, and Normans, some of whom did seek to ruin all memory of learning from among them, yet do their poets even to this day last; so as it is not more notable in soon beginning, than in long continuing.
Among the Romans a poet was called vates, which is as much as a diviner, foreseer, or prophet, as by his conjoined words, vaticinium and vaticinari, is manifest; so heavenly a title did that excellent people bestow upon this heart-ravishing knowledge. If I do, I shall not do it without the testimony of great learned men, both ancient and modern.
But even the name of Psalms will speak for me, which, being interpreted, is nothing but Songs; then, that it is fully written in metre, as all learned Hebricians agree, although the rules be not yet fully found; lastly and principally, his handling his prophecy, which is merely poetical. But truly now having named him, I fear I seem to profane that holy name, applying it to poetry, which is among us thrown down to so ridiculous an estimation.
But they that with quiet judgments will look a little deeper into it, shall find the end and working of it such as, being rightly applied, deserveth not to be scourged out of the church of God. But now let us see how the Greeks named it and how they deemed of it. The Greeks called him [Greek], which name hath, as the most excellent, gone through other languages.
Which name how high and incomparable a title it is, I had rather were known by marking the scope of other sciences than by any partial allegation.
There is no art delivered unto mankind that hath not the works of nature for his principal object, without which they could not consist, and on which they so depend as they become actors and players, as it were, of what nature will have set forth. So doth the astronomer look upon the stars, and, by that he seeth, set down what order nature hath taken therein.
So do the geometrician and arithmetician in their divers sorts of quantities. So doth the musician in times tell you which by nature agree, which not. The grammarian speaketh only of the rules of speech, and the rhetorician and logician, considering what in nature will soonest prove and persuade, thereon give artificial rules, which still are compassed within the circle of a question, according to the proposed matter. And the metaphysic, though it be in the second and abstract notions, and therefore be counted supernatural, yet doth he, indeed, build upon the depth of nature.
Only the poet, disdaining to be tied to any such subjection, lifted up with the vigor of his own invention, doth grow, in effect, into another nature, in making things either better than nature bringeth forth, or, quite anew, forms such as never were in nature, as the heroes, demi-gods, cyclops, chimeras, furies, and such like; so as he goeth hand in hand with nature, not enclosed within the narrow warrant of her gifts, but freely ranging within the zodiac of his own wit.
Nature never set forth the earth in so rich tapestry as divers poets have done; neither with pleasant rivers, fruitful trees, sweet-smelling flowers, nor whatsoever else may make the too-much-loved earth more lovely; her world is brazen, the poets only deliver a golden. Neither let this be jestingly conceived, because the works of the one be essential, the other in imitation or fiction; for any understanding knoweth the skill of each artificer standeth in that idea, or fore-conceit of the work, and not in the work itself.
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And that the poet hath that idea is manifest, by delivering them forth in such excellency as he hath imagined them. Which delivering forth, also, is not wholly imaginative, as we are wont to say by them that build castles in the air; but so far substantially it worketh, not only to make a Cyrus, which had been but a particular excellency, as nature might have done, but to bestow a Cyrus upon the world to make many Cyruses, if they will learn aright why and how that maker made him.
Which in nothing he showeth so much as in poetry, when with the force of a divine breath he bringeth things forth far surpassing her doings, with no small argument to the incredulous of that first accursed fall of Adam,—since our erected wit maketh us know what perfection is, and yet our infected will keepeth us from reaching unto it. But these arguments will by few be understood, and by fewer granted; thus much I hope will be given me, that the Greeks with some probability of reason gave him the name above all names of learning. Now let us go to a more ordinary opening of him, that the truth may be the more palpable; and so, I hope, though we get not so unmatched a praise as the etymology of his names will grant, yet his very description, which no man will deny, shall not justly be barred from a principal commendation.
Poesy, therefore, is an art of imitation, for so Aristotle termeth it in his word [Greek], that is to say, a representing, counterfeiting, or figuring forth; to speak metaphorically, a speaking picture, with this end,—to teach and delight. Of this have been three general kinds. The chief, both in antiquity and excellency, were they that did imitate the inconceivable excellencies of God. Against these none will speak that hath the Holy Ghost in due holy reverence. In this kind, though in a full wrong divinity, were Orpheus, Amphion, Homer in his Hymns, and many other, both Greeks and Romans.
And this poesy must be used by whosoever will follow St. But because this second sort is wrapped within the fold of the proposed subject, and takes not the free course of his own invention, whether they properly be poets or no let grammarians dispute, and go to the third, indeed right poets, of whom chiefly this question ariseth. For these third be they which most properly do imitate to teach and delight; and to imitate borrow nothing of what is, hath been, or shall be; but range, only reined with learned discretion, into the divine consideration of what may be and should be.
These be they that, as the first and most noble sort may justly be termed vates, so these are waited on in the excellentest languages and best understandings with the fore-described name of poets. For these, indeed, do merely make to imitate, and imitate both to delight and teach, and delight to move men to take that goodness in hand, which without delight they would fly as from a stranger; and teach to make them know that goodness whereunto they are moved:—which being the noblest scope to which ever any learning was directed, yet want there not idle tongues to bark at them.
These be subdivided into sundry more special denominations. The most notable be the heroic, lyric, tragic, comic, satiric, iambic, elegiac, pastoral, and certain others, some of these being termed according to the matter they deal with, some by the sort of verse they liked best to write in,—for indeed the greatest part of poets have apparelled their poetical inventions in that numberous kind of writing which is called verse.
Indeed but apparelled, verse being but an ornament and no cause to poetry, since there have been many most excellent poets that never versified, and now swarm many versifiers that need never answer to the name of poets. For Xenophon, who did imitate so excellently as to give us effigiem justi imperii —the portraiture of a just empire under the name of Cyrus as Cicero saith of him —made therein an absolute heroical poem; so did Heliodorus in his sugared invention of that picture of love in Theagenes and Chariclea; and yet both these wrote in prose.
Which I speak to show that it is not riming and versing that maketh a poet—no more than a long gown maketh an advocate, who, though he pleaded in armor, should be an advocate and no soldier—but it is that feigning notable images of virtues, vices, or what else, with that delightful teaching, which must be the right describing note to know a poet by. Now, therefore, it shall not be amiss, first to weigh this latter sort of poetry by his works, and then by his parts; and if in neither of these anatomies he be condemnable, I hope we shall obtain a more favorable sentence.
This purifying of wit, this enriching of memory, enabling of judgment, and enlarging of conceit, which commonly we call learning, under what name soever it come forth or to what immediate end soever it be directed, the final end is to lead and draw us to as high a perfection as our degenerate souls, made worse by their clay lodgings, can be capable of. This, according to the inclination of man, bred many-formed impressions. For some that thought this felicity principally to be gotten by knowledge, and no knowledge to be so high or heavenly as acquaintance with the stars, gave themselves to astronomy; others, persuading themselves to be demi-gods if they knew the causes of things, became natural and supernatural philosophers.
Some an admirable delight drew to music, and some the certainty of demonstration to the mathematics; but all, one and other, having this scope:—to know, and by knowledge to lift up the mind from the dungeon of the body to the enjoying his own divine essence. But when by the balance of experience it was found that the astronomer, looking to the stars, might fall into a ditch, that the inquiring philosopher might be blind in himself, and the mathematician might draw forth a straight line with a crooked heart; then lo!
So that the ending end of all earthly learning being virtuous action, those skills that most serve to bring forth that have a most just title to be princes over all the rest; wherein, if we can show, the poet is worthy to have it before any other competitors. Among whom as principal challengers step forth the moral philosophers; whom, me thinketh, I see coming toward me with a sullen gravity, as though they could not abide vice by daylight; rudely clothed, for to witness outwardly their contempt of outward things; with books in their hands against glory, whereto they set their names; sophistically speaking against subtility; and angry with any man in whom they see the foul fault of anger.
His virtue is excellent in the dangerless Academy of Plato, but mine showeth forth her honorable face in the battles of Marathon, Pharsalia, Poitiers, and Agincourt.
1cpo.ru/includes/croix/3719-konspekt-zanyatiya.php He teacheth virtue by certain abstract considerations, but I only bid you follow the footing of them that have gone before you. Old-aged experience goeth beyond the fine-witted philosopher; but I give the experience of many ages. Now whom shall we find, since the question standeth for the highest form in the school of learning, to be moderator? Truly, as me seemeth, the poet; and if not a moderator, even the man that ought to carry the title from them both, and much more from all other serving sciences. Therefore compare we the poet with the historian and with the moral philosopher; and if he go beyond them both, no other human skill can match him.
For as for the divine, with all reverence it is ever to be excepted, not only for having his scope as far beyond any of these as eternity exceedeth a moment, but even for passing each of these in themselves. The philosopher therefore and the historian are they which would win the goal, the one by precept, the other by example; but both not having both, do both halt. For the philosopher, setting down with thorny arguments the bare rule, is so hard of utterance and so misty to be conceived, that one that hath no other guide but him shall wade in him till he be old, before he shall find sufficient cause to be honest.
For his knowledge standeth so upon the abstract and general that happy is that man who may understand him, and more happy that can apply what he doth understand. On the other side, the historian, wanting the precept, is so tied, not to what should be but to what is, to the particular truth of things, and not to the general reason of things, that his example draweth no necessary consequence, and therefore a less fruitful doctrine.
Now doth the peerless poet perform both; for whatsoever the philosopher saith should be done, he giveth a perfect picture of it in some one by whom he presupposeth it was done, so as he coupleth the general notion with the particular example. A perfect picture, I say; for he yieldeth to the powers of the mind an image of that whereof the philosopher bestoweth but a wordish description, which doth neither strike, pierce, nor possess the sight of the soul so much as that other doth.
Tully taketh much pains, and many times not without poetical helps, to make us know the force love of our country hath in us. Anger, the Stoics said, was a short madness. Let but Sophocles bring you Ajax on a stage, killing and whipping sheep and oxen, thinking them the army of Greeks, with their chieftains Agamemnon and Menelaus, and tell me if you have not a more familiar insight into anger, than finding in the schoolmen his genus and difference.
See whether wisdom and temperance in Ulysses and Diomedes, valor in Achilles, friendship in Nisus and Euryalus, even to an ignorant man carry not an apparent shining. I say the way, because where Sir Thomas More erred, it was the fault of the man, and not of the poet; for that way of patterning a commonwealth was most absolute, though he, perchance, hath not so absolutely performed it.
For the question is, whether the feigned image of poesy, or the regular instruction of philosophy, hath the more force in teaching. Wherein if the philosophers have more rightly showed themselves philosophers than the poets have attained to the high top of their profession,—as in truth,. For conclusion, I say the philosopher teacheth, but he teacheth obscurely, so as the learned only can understand him; that is to say, he teacheth them that are already taught.
But the poet is the food for the tenderest stomachs; the poet is indeed the right popular philosopher. Truly, Aristotle himself, in his Discourse of Poesy, plainly determineth this question, saying that poetry is [Greek] and [Greek], that is to say, it is more philosophical and more studiously serious than history. His reason is, because poesy dealeth with [Greek], that is to say with the universal consideration, and the history with [Greek], the particular.
Which reason of his, as all his, is most full of reason. Where the historian, bound to tell things as things were, cannot be liberal—without he will be poetical—of a perfect pattern; but, as in Alexander, or Scipio himself, show doings, some to be liked, some to be misliked; and then how will you discern what to follow but by your own discretion, which you had without reading Quintus Curtius?