(Stephen Gosson's Schoole of Abuse has acquired something like fame in virtue of one of the answers to it—Sidney's Defence of Poetry. That interesting little book has been frequently reprinted of late, and some knowledge of it, and of Gosson's attack which caused it, may be taken as common. Lodge's attempt, made as a very young man, to do what Sidney did is far less familiar even to students. It was reprinted in 1853, and again in the rare and costly private issue by the Hunterian Club of Lodge's whole works; but the author of the introductory essay to that issue, my friend Mr. Gosse, has been somewhat unkind (I cannot say unjust) to it. It is, indeed, no great thing; but as a very early example of literary criticism by pamphlet, which has lacked the modern reprinting accorded to Webbe, Puttenham, Daniel, and other critics of the same time, I thought it might find appropriate place here.)

A Reply to Stephen Gosson's Schoole of Abuse in Defence of Poetry, Musick, and Stage Plays.

Protogenes can know Apelles by his line though he se[e] him not, and wise men can consider by the Penn the aucthoritie of the writer, thoughe they know him not. The Rubie is discerned by his pale rednes, and who hath not h[e]ard that the Lyon is knowne by hys clawes. Though Æsopes craftie crowe be never so deftlye decked, yet is his double dealing e[a]sely desiphered: and though men never so perfectly pollish there wrytings with others sentences, yet the simple truth wil discover the shadow of ther follies: and bestowing every fether in the bodye of the right M. tourne out the naked dissembler into his owen cote, as a spectacle of follye to all those which can rightlye judge what imperfections be.

There came to my hands lately a litle (woulde God a wittye) pamphelet, baring a fayre face as though it were the sc[h]oole of abuse, but being by me advisedly wayed I fynd it the oftscome of imperfections, the writer fuller of wordes than judgement; the matter certainely as ridiculus as seri[o]us. Asuredly his mother witte wrought this wonder, the child to disprayse his father, the dogg to byte his mayster for his dainty morcell. But I se[e] (with Seneca) yt the wrong is to be suffered, since he disprayseth, who by costome hath left to speake well; bot I meane to be short: and teach the Maister what he knoweth not, partly that he may se his owne follie, and partly that I may discharge my promise, both binde me. Therefore I would with the good scholmayster to over looke his abuses againe with me, so shall he see an ocean of inormities which begin in his first prinsiple in the disprayse of poetry.

And first let me familiarly consider with this find faulte what the learned have alwayes esteemed of poetrie. Seneca thoughe a stoike would have a poeticall sonne, and amongst the auncientest Homer was no les accompted than Humanus deus. What made Alexander I pray you esteme of him so much? Why allotted he for his works so curious a closset? Was ther no fitter under prop for his pillow the[n] a simple pamphelet? In all Darius cofers was there no Jewell so costly? Forso[o]th my thinks these two (the one the father of Philosophers, the other the cheftaine of chivalrie) were both deceived if all were as a Gosson would wish them, yf poets paynt naughte but palterie toyes in vearse, their studies tended to folishnesse, and in all their inde[a]vors they did naught els but agendo nihil agere. Lord how Virgil's poore gnatt pricketh him, and how Ovid's fley byteth him, he can beare no bourde, he hath raysed up a new sect of seri[o]us stoikes, that can abide naught but their owen shadowe, and alow nothing worthye, but what they conceave. Did you never reade (my over wittie frend) that under the persons of beastes many abuses were dissiphered? Have you not reason to waye? that whatsoever e[i]ther Virgil did write of his gnatt, or Ovid of his fley, was all covertly to declare abuse? But you are (homo literatus) a man of the letter, little savoring of learning, your giddy brain made you leave your thrift, and your abuses in London some part of your honestie. You say that Poets are subtil, if so, you have learned that poynt of them, you can well glose on a trifleling text: but you have dronke perhaps of Lethe, your gram[m]er learning is out of your head, you forget your Accidence, you reme[m]ber not that under the person of Æneas in Virgil, the practice of a dilligent captaine is discribed, under ye shadow of byrds, beastes, and trees, the follies of the world were disiphered, you know not that the creation is signified in the Image of Prometheus, the fall of pryde in the person of Narcissus, these are toyes because they savour of wisedom which you want. Marke what Campanus sayth, Mira fabularum vanitas sed quÆ si introspiciantur videri possunt non vanÆ. The vanitie of tales is wonderful, yet if we advisedly looke into them they wil seme and prove wise. How wonderful are the pithie poems of Cato! the curious comidies of Plautus! how bravely discovereth Terence our imperfectio[n] in his Eunuch! how neatly dissiphereth he Dauus! how pleasauntly paynteth he out Gnatho! whom if we should seeke in our dayes, I suppose he would not be farr from your parson. But I see you woulde seeme to be that which you are not, and as the proverb sayth Nodum in Cirpo quÆrere. Poets you say use coullors to cover their incoviences, and wittie sentences to burnish theyr bawdery, and you divinite to cover your knaverye.

But tell mee truth Gosson, speakest thou as thou thinkest? What coelers findest thou in a Poete not to be admitted? Are his speaches unperfect? Savor they of inscience? I think if thou hast any shame thou canst not but like and approve the[m]. Are ther gods displesant unto thee? doth Saturne in his majesty move thee? doth Juno with her riches displease thee? doth Minerva with her weapon discomfort thee? doth Apollo with his harping harme thee? Thou mayst say nothing les then harme thee because they are not, and I thinke so to[o] because thou knowest them not. For wot thou that in the person of Saturne our decaying yearss are signified, in the picture of angry Juno our affections are dissiphered, in ye person of Minerva is our understa[n]ding signified, both in respect of warre, as policie. When they faine that Pallas was begotten of the braine of Jupiter their meaning is none other but that al wisdome (as the learned say) is from above, and commeth from the father of Lights: in the portrature of Apollo all knowledge is denocated. So that, what so they wrot it was to this purpose, in the way of pleasure to draw men to wisedome: for se[e]ing the world in those daies was unperfect, yt was necessary that they like good Phisi[ci]ons should so frame their potions, that they might be appliable to the quesie stomaks of their werish patients. But our studientes by your meanes have made shipwrack of theyr labors, our schoole-maisters have so offended that by your judgement they shall subire poenam capitis for teaching poetry, the universitie is litle beholding to you, al their practices in teaching are frivolus. Witt hath wrought that in you, that yeares and studie never set[t]led in the heads of our sagest doctors.

No mervel though you disprayse poetrye, when you know not what it meanes. Erasmus will make that the pathwaye to knowledge which you disprayse, and no meane fathers vouchsafe in their seriouse questions of divinitie, to inserte poeticall sensures.

I think if we shal wel overloke ye Philosophers, we shal find their judgeme[n]ts not halfe perfect. Poetes you say fayle in their fables, Philosophers in the verye secrets of Nature. Though Plato could wish the expulsion of Poetes from his well publiques, which he might doe with reason, yet the wisest had not all that same opinion, it had bene better for him to have se[a]rcht more narowly what the soule was, for his definition was verye frivolus, when he would make it naught els but Substantiam intelectu predictam. If you say that Poetes did labour about nothing, tell me (I besech you) what wonders wroughte those your dunce Doctors in ther reasons de ente et non ente, in theyr definition of no force and les witt? How sweate they power soules in makinge more things then co[u]ld be! That I may use your owne phrase, did not they spende one candle by seeking another? Democritus Epicurus with ther scholler Metrodorus how labored they in finding out more worlds the[n] one? Your Plato in midst of his presisnes wrought that absurdite that never may be redd in Poets, to make a yearthly creature to beare the person of the creator, and a corruptible substaunce an incomprehensible God: for determining of the principall causes of all thinges, a made them naughte els but an Idea which if it be conferred wyth the truth, his sentence will savour of Inscience. But I speake for Poetes, I answeare your abuse, therefore I will disprove or disprayse naught, but wish you with the wise Plato, to disprayse that thing you offend not in.

Seneca sayth that the studdie of Poets is to make childre[n] ready to the understanding of wisedom, and yt our auncients did teache artes Eleutherias. i. liberales, because the instructed childre[n] by the instrume[n]t of knowledg in time became homines liberi. i. Philosophye. It may be that in reding of poetry, it happened to you as it is with the Oyster, for she in her swimming receiveth no ayre, and you in your reeding lesse instruction. It is reported that the shepe of Euboia want ther gale, and one the contrarye side that the beastes of Naxus have distentum fel. Men hope that scollers should have witt brought upp in the Universite, but your sweet selfe with the cattell of Euboia, since you left your College have lost your learning. You disprayse Maximinus Tirius pollicey, and that thinge that he wrott to manifest learned Poets meaning, you atribute to follye. O holy hedded man, why may not Juno resemble the ayre? why not Alexander valour? why not Ulisses pollice? Will you have all for you[r] owne tothe? Must men write that you maye know theyr meaning as though your wytt were to wrest all things? Alas simple Irus, begg at knowledge gate awhile, thou haste not wonne the mastery of learning. Weane thyself to wisedome, and use thy tallant in zeale not for envie, abuse not thy knowledge in dispraysing that which is pereles: I shold blush from a player, to become an enviouse preacher, if thou hadst zeale to preach, if for Sions sake thou co[u]ldst not holde thy tongue, thy true dealing were prayse worthy, thy revolting woulde counsell me to reverence thee. Pittie weare it that poetrye should be displaced, full little could we want Buchanan's workes, and Boetius comfortes may not be banished. What made Erasmus labor in Euripides tragedies? Did he inde[a]vour by painting them out of Greeke into Latine to manifest sinne unto us, or to confirm us in goodnes? Labor (I pray thee) in Pamphelets more prayse worthy; thou haste not saved a Senator, therefore not worthye a Lawrell wre[a]th, thou hast not (in disproving poetry) reproved an abuse, and therfore not worthy commendation.

Seneca sayth that Magna vitÆ pars elabitur male agentibus, maxima nihill agentibus, tota aliud agentibus, the most of our life (sayd he) is spent e[i]ther in doing evill, or nothing, or that wee should not, and I would wish you weare exempted from this sensure. Geve eare but a little more what may be said for poetrie, for I must be briefe. You have made so greate matter that I may not stay on one thing to[o] long, lest I leave another untouched.

And first whereas you say, yt Tullie in his yeres of more judgement despised Poetes, harke (I pray you) what he worketh for them in his oratio[n] pro Archia poeta. But before you heare him, least you fayle in the incounter, I would wysh you to follow the advise of the dasterdlye Ichneumon of Ægipt, who when shee beholdeth the Aspis her enemye to drawe nighe, calleth her fellowes together, bisme[a]ring herselfe with claye, against the byting and stroke of the serpent, arme yourselfe, cal your witts together: want not your wepons, lest your inperfect judgement be rewardede with Midas eares. You had neede play the night burd now, for yon day Owl hath misconned his parte, and for to-who now a dayes he cryes foole you: which hath brought such a sort of wondering birds about your eares, as I feare me will chatter you out of your Ivey bush. The worlde shames to see you, or els you are afrayde to shew yourselfe.

You thought poetrye should want a patron (I think) when you fyrste published this invective, but yet you fynd al to[o] many eve[n] preter expectatione, yea though it can speake for it self, yet her patron Tullie now shall tell her tale, HÆc studia, (sayth he) adolescentiam alunt, senectutem oblectant, secundas res ornant, adversis perfugium ac Solatium prebent, delectant domi, non impediunt foris, pernoctant nobiscum, peregri[n]antur rusticantur. Then will you disprayse yt which all men commend? You looke only upon ye refuse of ye abuse, nether respecting the importance of ye matter nor the weighe of ye wryter.

Solon can fayne himself madde, to further the Athenians. Chaucer in pleasant vain can rebuke sin uncontrold, and though he be lavish in the letter, his sence is serious. Who in Rome lame[n]ted not Roscius death? And ca[n]st thou suck no plesure out of thy M. Claudians writings? Hark what Cellarius a learned father attributed to it, acuit memoriam (saith he) it profiteth the memory. Yea, and Tully attributeth it for prais to Archias yt upon any theame he co[u]ld versify exte[m]pory. Who liketh not of the promptness of Ovid? Who not unworthely co[u]ld boast of himself thus Quicquid conabar dicere versus erat. Who then doothe not wonder at poetry? Who thinketh not yt it procedeth fro[m] above? What made ye Chians and Colophonians fal to such controversy? Why seke ye Smirnians to recover fro[m] ye Salaminians the prais of Homer? Al wold have him to be of ther city, I hope not for harme, but because of his knoledge. Themistocles desireth to be acquainted with those w^c could best discipher his praises. Even Marius himselfe, tho never so cruel, acco[m]pted of Plotinus poems. What made Aphricanus esteme Ennius? Why did Alexander give prais to Achilles but for ye prayses which he found writte[n] of hym by Homer? Why estemed Pompie so muche of Theophanes Mitiletus, or Brutus so greatlye the wrytinges of Accius? Fuluius was so great a favorer of poetry, that after the Aetolian warres, he attributed to the Muses those spoiles that belonged to Mars. In all the Romaine conquest, h[e]ardest thou ever of a slayne Poete? nay rather the Emperours honored them, beautified them with benefites, and decked their sanctuaries which [with] sacrifice. Pindarus colledg is not fit for spoil of Alexander overcome, nether feareth poetry ye persecutors sword. What made Austin so much affectate ye heavenly fury? not folly, for if I must needes speake, illud non ausim affirmare, his zeale was in setting up the house of God, not in affectate eloquence, he wrot not, he accompted not. He honnored not, so much that (famous poetry) whyche we prayse, without cause, for if it be true that Horace reporteth in his booke de arte poetica, all the answeares of the Oracles weare in verse. Among the precise Jewes you shall find Poetes, and for more majestie Sibilla will prophesie in verse. Hiroaldus can witnes with me, that David was a poet, and that his vayne was in imitating (as S. Jerom witnesseth) Horace, Flaccus, and Pindarus, somtimes his verse runneth in an Iambus foote, anone he hath recourse to a Saphier vaine, and aliquando, semipede ingreditur. Ask Josephus, and he will tel you that Esay, Job and Salomon voutsafed poetical practises, for (if Origen and he fault not) theyre verse was Hexameter and pentameter. Enquire of Cassiodorus, he will say that all the beginning of Poetrye proceeded from the Scripture. Paulinus tho the byshop of Nolanum yet voutsafe the name of a Poet, and Ambrose tho he be a patriarke in mediolanu loveth versising. Beda shameth not ye science that shamelesse Gosson misliketh. Reade over Lactantius, his proofe is by poetry, and Paul voutsafeth to overlooke Epimenides; let the Apostle preach at Athens he disdaineth not of Aratus authorite. It is a pretye sentence yet not so prety as pithy, Poeta nascitur orator fit, as who should say, Poetrye commeth from above from a heavenly seate of a glorious God unto an excellent creature man, an orator is but made by exercise. For if wee examine well what befell Ennius amonge the Romans, and Hesiodus among his co[u]ntrimen the Gretians, howe they came by theyr knowledge whence they receved their heavenly furye, the first will tell us that sleping upon the Mount of Parnassus he dreamed that he received the soule of Homer into him, after the which he became a Poete, the next will assure you that it commeth not by labor, nether that night watchings bringeth it, but yt we must have it thence whence he fetched it w^c was (he saith) fro[m] a wel of ye Muses w^c Cabelimus calleth Poru, a draught whereof drewe him to his perfection, so of a shephard he becam an eloque[n]t poet.

Wel the[n] you see yt it commeth not by exercise of play making, nether insertio[n] of gawds, but from nature and from above: and I hope yt Aristotle hath sufficiently taught you that Natura nihil fecit frustra.

Perseus was made a poete divino furore percitus. And whereas the poets were sayde to call for the Muses helpe ther mening was no other as Iodocus Badius reporteth, but to call for heavenly inspiration from above to direct theyr ende[a]vors. Nether were it good for you to sette light by the name of a poet since ye oftspring from whence he cometh is so heavenly. Sibilla in hir answers to Æneas against hir will as the poet telleth us was possessed with thys fury, ye wey consideratly but of the writing of poets, and you shal se[e] than whe[n] ther matter is most heavenly, their stile is most loftye, a strange token of the wonderfull efficacy of the same.

I would make a long discourse unto you of Platos 4. furies but I le[a]ve them. It pitieth me to bring a rodd of your owne making to beate you wythal. But mithinks while you heare thys I see you swallowe down your owne spittle for revenge, where (God wot) my wryting savoreth not of envye. In this case I coulde wyshe you fare farre otherwyse from your foe. If you please I wyll become your frende and see what a potion or receypt I can frame fytt for your diet. And herein I will prove myselfe a practiser, before I purdge you, you shall take a preparative to disburden your heavy hedde of those grose follis you have conceved: but the receipt is bitter, therefore I would wysh you first to casten your mouth with the Suger of persevera[n]ce: for ther is a cold collop yt must downe your throate yet suche a one as shall change your complection quit[e]. I wyll have you therfore to tast first of yt cold river Phricus in Thratia, which as Aristotle reporteth changeth blacke into white; or of Scamandar, which maketh gray yalow, yt is of an envious ma[n] a wel minded person, reprehending of zeale yt wherin he hath sinned by folly, and so being prepard, thy purgation wyll worke more easy, thy understandinge wyll be more perfit, thou shalt blush at thy abuse, and reclaime thy selfe by force of argument. So will thou prove of clene recovered patient, and I a perfecte practiser in framing so good a potion. This broughte to passe, I with the[e] wil seeke out some abuse in poetry, which I will seeke for to disprove by reason first pronounced by no smal birde even Aristotle himself. Poetae (sayth he) multa mentiuntur and to further his opinion seuer Cato putteth in his cencure.

Admiranda canunt sed non credenda poetÆ. These were sore blemishes if objected rightly and heare you may say the streme runnes a wronge, but if it be so by you[r] leve I wyll bring him shortly in his right chanel. My answere shall not be my owne, but a learned father shall tell my tale, if you wil know his right name men call him Lactantius: who in hys book de divinis institutionibus reesoneth thus. I suppose (sayth he) Poets are full of credit, and yet it is requesite for those that wil understand them to be admonished, that among them not onely the name but the matter beareth a show of that it is not: for if sayth he we examine the Scriptures litterallye nothing will seeme more falls, and if we way Poetes wordes and not ther meaning, our learning in them wilbe very mene. You see nowe your Catoes judgement as of no force and that all your objections you make agaynst poetrye be of no valor, yet lest you should be altogether discouraged I wyll helpe you forwarde a little more, it pities me to consider the weaknes of your cause, I wyll therfore make your strongest reason more strong and after I have builded it up destroy it agayn. Poets you confesse are eloquent but you reprove them in their wantonnesse, they write of no wisedom, you may say their tales are frivolus, they prophane holy thinges, they seeke nothing to the perfection of our soules. Theyr practise is in other things of lesse force: to this objection I answer no otherwise then Horace doeth in his booke de arte poetica where he wryteth thus:

I cannot leave Tirtheus pollicy untouched, who by force of his pen could incite men to the defence of theyr countrye. If you require of ye Oracle of Apollo what successe you shal have: respondet bellicoso numine. Lo now you see your objections my answers, you behold or may perceive manifestlye that Poetes was the first raysors of cities, prescribers of good lawes, mayntayners of religion, disturbors of the wicked, advancers of the wel disposed, inve[n]tors of laws, and lastly the very fo[o]tpaths to knowledg and understa[n]ding. Ye if we sho[u]ld beleve Herome he will make Platos exiles honest me[n] and his pestiferous poets good preachers: for he accounteth Orpheus Museus and Linus, Christians, therefore Virgil (in his 6 boke of Æneiados wher he lernedly describeth ye journey of Æneas to Elisum) asserteneth us, yt among them yt were ther for the zeale they beare toward there country, ther wer found Quinque pii vates et Phoebo digna loquti but I must answer al objectio[n]s, I must fil every nooke. I must arme myself now, for here is the greatest bob I can gather out of your booke forsoth Ovids abuses, in descrybing whereof you labour very vehementlye termi[n]g him letcher, and in his person dispraise all poems, but shall on[e] mans follye destroye a universal comodity? What gift what perfit knowledg hath ther bin, emong ye professors of w^c ther hath not bin a bad on [?] the Angels have sinned in heave[n], Ada[m] and Eve in earthly paradise, emo[n]g ye holy apostles ungratious Judas. I reson not yt al poets are holy but I affirme yt poetry is a heave[n]ly gift, a perfit gift then which I know not greater plesure. And surely if I may speak my mind I thi[n]k we shall find but few poets if it were exactly wayd what they oughte to be: your Muscovian straungers, your Scithian monsters wonderful, by one Eurus brought upon one stage in ships made of Sheepeskins, wyll not prove you a poet nether your life alow you to bee of that learning: if you had wisely wayed ye abuse of poetry, if you had reprehended ye foolish fantasies of our poets nomine non re which they bring forth on stage, my self would have liked of you and allowed your labor. But I perceive nowe yt all red colloured stones are not Rubies, nether is every one Alexandar yt hath a stare in his cheeke, al lame men are not Vulcans, nor hooke nosed men Ciceroes, nether each professer a poet, I abhore those poets that savor of ribaldry, I will with the zealous admit the expullcion of suche enormities. Poetry is dispraised not for the folly that is in it, but for the abuse whiche manye ill Wryters couller by it. Beleeve me the magestrats may take advise (as I knowe wisely can) to roote out those odd rymes which runnes in every rascales mouth. Savoring of rybaldry, those foolishe ballets that are admitted make poets good and godly practises to be refused. I like not of a wicked Nero that wyll expell Lucan, yet admit I of a zealous governour that wil seke to take away the abuse of poetry. I like not of an angrye Augustus which wyll banishe Ovid for envy. I love a wise Senator, which in wisedome wyll correct him and with advise burne his follyes: unhappy were we yf like poore Scaurus we shoulde find Tiberius that wyll put us to death for a tragedy making, but most blessed were we if we might find a judge that severely would amende the abuses of Tragedies. But I leave the reformation thereof to more wyser than my selfe, and retourne to Gosson whom I wyshe to be fully perswaded in this cause, and therefore I will tell hym a prety story, which Justin wryteth in the prayse of poetrye.

The Lacedemonians when they had loste many men in divers incountryes with theyr enemyes soughte to the Oracles of Apollo requiring how they myght recover theyr losses, it was answered that they mighte overcome if so be they could get an Athenian governor, whereupon they sent Orators unto the Athenians humbly requesting them that they woulde appoynt them out one of theyr best captaynes: the Athenians owinge them old malice, sent them in steede of a soldado vechio a scholar of the Muses: in steede of a worthy warrior a poore poet; for a couragious Themistocles a silly Tirthetus, a man of great eloquence and singuler wytte, yet was he but a lame lymde captaine more fit for the co[u]che than the field. The Lacedemonians trusting the Oracle, received the champion, and fearing the government of a stranger, made him ther Citizen. Which once done and he obteining the Dukdome, he assended the theater, and ther very learnedly, wyshing them to forget theyr folly, and to thinke on victory, they being acuate by his eloque[n]ce waging battail won the fielde. Lo now you see that the framing of common welthes, and defence thereof proceedeth from poets, how dare you therfore open your mouth against them? How can you disprayse the preserver of a countrye? You compare Homer to Methecus, cookes to Poetes, you shame your selfe in your unreverent similitud[e]s, you may see your follyes verbum sapienti sat: whereas Homar was an ancient poet you disalow him, and accompte of those of lesser judgement. Strabo calleth poetry primam sapientiam. Cicero in his firste of his Tusculans attributeth ye invencion of philosophy to poets. God keepe us from a Plato that should expel such men. Pittie were it that the memory of these valiant victours should be hidden, which have dyed in the behalfe of ther countryes: miserable were our state yf we wanted those worthy volumes of poetry. Could the learned beare the losse of Homer? or our younglings the wrytings of the Mantuan? or you your volumes of historyes? beleve me yf you had wanted your Mysteries of nature, and your stately storyes, your booke would have scarce bene ledde wyth matter. If therefore you will deale in things of wisdome, correct the abuse, honor the science, renewe your schoole, crye out over Hierusalem wyth the prophet the woe that he pronounced, wish the teacher to reforme hys lyfe, that his weake scholler may prove the wyser, cry out against unsaciable desyre in rich men, tel the house of Jacob theyr iniquities, lament with the Apostle the want of laborers in the Lords vineyards, cry out on those dume doggs that will not barke, wyll the mightye that they overmayster not the poore, and put downe the beggers prowde heart by thy perswasions. Thunder oute with the Prophete Micha the mesage of the Lord, and with hym desyre the Judges to heare thee, the Prynces of Jacob to hearken to thee, and those of the house of Israell to understande. Then tell them that they abhorre judgement, and prevent equitie, that they judge for rewardes, and that theyr priests teach for hyre, and the prophets thereof prophesie for money, and yet that they saye the Lorde is wyth them, and that no evil can befall them, breath[e] out the sweete promises to the good, the cursses to the badde, tell them that a peeace muste needes have a warre, and that God can raise up another Zenacherib, shew the[m] that Salomons kingdome was but for a season and that adversitie cometh ere we espye it. These be the songes of Sion, these be those rebukes which you oughte to add to abuses; recover the body for it is sore, the appedices thereof will easily be reformed, if that wear at a staye.

But other matters call me and I must not staye upon this onely, there is an easier task in hand for me, and that which, if I may speak my conscience, fitteth my vain best, your second abuse Gosson, your second abuse; your disprayses of Musik, which you unadvisedly terme pyping: that is it will most byte you, what so is a overstay of life, is displesant to your person, musik may not stand in your presence, whereas all the learned Philosophers have alwayes had it in reverence. Homar commendeth it highly, referring to the prayses of the Gods whiche Gosson accompteth folishnesse; looke uppon the harmonie of the Heavens; hang they not by Musik? Doe not the Spheares move? The primus motor governe[s], be not they inferiora corpora affected quadam sumpathia and agreement? Howe can we measure the debilitie of the patient but by the disordered motion of the pulse? Is not man worse accompted of when he is most out of tune? Is there any thinge that more affecteth the sense? Doth there any pleasure more acuat our understanding? Can the wonders yt hath wroughte and which you your selfe confesse no more move you? It fitteth well nowe that the learned have sayd, musica requirit generosum animu[m] which since it is far from you, no marvel though you favor not that profession. It is reported of the Camelion that shee can chaunge her selfe unto all coollors save whyte, and you can accompte of all thinges save such as have honesty. Plutarch your good Mayster may bare me witness that the ende whereto Musick was, will proove it prayes worthy. O Lord howe maketh it a man to remember heavenly things to wo[n]der at the works of the creator. Eloquence can stay the souldiars sworde from slayinge an Orator, and shall not musike be magnified which not onely saveth the bodye but is a comfort to the soule? David rejoyseth singeth and prayeth the Lorde by the Harpe, and the Simbale is not removed from his sanctuary, the Aungels syng gloria in excelsis. Surely the imagination in this present instant calleth me to a deepe consideration of my God. Looke for wonders where musike worketh, and wher harmonie is ther followeth increcible delectation. The bowels of the earth y[i]eld where the instrument soundeth and Pluto cannot keepe Proserpina if Orpheus recorde. The Seas shall not swallowe Arion whilst he singeth, nether shall hee perish while he harpeth, a doleful tuner yf a diing musition can move a Monster of ye sea to mourne. A Dolphin respectet a heavenly recorde.

Call your selfe home therefore and reclayme thys follye, it is to[o] foule to bee admitted, you may not mayntaine it. I hadd well hoped you woulde in all these thynges have wiselye admytted the thyng, and disalowe naughte but the abus, but I see your mynde in youre wrytinge was to penn somewhat you knowe not what, and to confyrme it I wot not howe, so that yourselfe hath hatched us an Egge yet so that it hath blest us wyth a monsterus chickin, both wythoute hedde, and also tayle, lyke the Father, full of imperfection and lesse zeale. Well marke yet a lyttle more, beare with me though I be bytter, my love is never the lesse for that I have learned of Tullye, that Nulla remedia tam faciunt dolorem quam quÆ sunt salutaria, the sharper medycine the better it cures, the more you see your follye, the sooner may you amend it. Are not the straines in Musike to tickle and delyght the eare? are not our warlike instruments to move men to valor? you confesse they moove us, but yet they delight not our eares? I pray you whence grew that poynt of Phylosophy? It is more then ever my Mayster taught mee, that a thynge of sounde shoulde not delyghte the eare. Belyke yee suppose that men are monsters, withoute eares, or else I thynke you wyll saye they heare with theire heeles, it may bee so; for indeede when wee are delighted with Musike, it maketh our heart to scypp for joye, and it maye bee perhaps by assending from the heele to the hygher partes, it may move us, good policie in sooth, this was of your owne coyning, your mother never taught it you, but I wyll not deale by reason of philosophye wyth you for that confound your senses, but I can asure you this one thinge, that this principle will make the wiser to mislike your invention, it had bene a fitter jest for your howlet in your playe, then an orname[n]t in your booke. But since you wrote of abuses, we may licence you to lye a little, so ye abuse will be more manifest. Lord with how goodly a cote have you clothed your conceiptes, you abound in storyes but impertinent, they bewray your reeding but not your wisedom, would God they had bin well aplyed. But now I must play the musitian right nolesse buggs now come in place but pavions and mesures, dumps and fancies, and here growes a great question what musick Homer used in curing ye diseased gretians, it was no dump you say, and so think I, for yt is not apliable to sick men, for it favoreth Malancholie. I am sure it was no mesure, for in those days they were not such good da[n]sers, for so[o]th the[n] what was it? If you require me, if you name me the instrume[n]t, I wyl tel you what was ye musik. Meanwhile a gods name let us both dout yt is no part of our salvation to know what it was nor how it went. When I speak with Homer next you shall knowe his answere.

But you can not be content to erre but you must maintain it to[o]. Pithagoras you say alowes not that musik is decerned by eares, but hee wisheth us to assend unto the sky and marke that harmony. Surely this is but one doctors opinion (yet I dislike not of it) but to speake my conscience my thinkes musike best pleaseth me when I heare it, for otherwise the catter walling of Cats, were it not for harmonie, should more delight mine eies then the tunable voyces of men. But these things are not the chiefest poynts you shote at, thers somewhat els sticketh in your stomak God graunt it hurt you not, from the daunce you runn to the pype from 7. to 3. which if I shoulde add I beleeve I could wrest out halfe a score inco[n]veniences more out of your booke. Our pleasant consortes do discomfort you much, and because you lyke not thereof they arr discomendable, I have heard it is good to take sure fotinge when we travel unknowen countryes, for when we wade above our shoe latchet Appelles wyll reprehende us for coblers, if you had bene a father in musick and coulde have decerned of tunes I would perhaps have likt your opinion sumwhat where now I abhor it, if you wear a professor of that practise I would quickly perswade you, that the adding of strings to our instrument make the sound more hermonious, and that the mixture of Musike maketh a better concent. But to preach to unskillfull is to perswad ye brut beastes, I wyl not stand long in thys point although the dignitye thereof require a volume, but howe learned men have esteemed this heavenly gift, if you please to read you shall see. Socrates in hys old age will not disdain to learn ye science of Music amo[n]g children, he can abide their correctio[n]s to[o], so much accou[n]ted he that wt you contemn, so profitable thought he yt, wt you mislik. Solon wil esteme so much of ye knowledg of singing, yt he wil soner forget to dye the[n] to sing. Pithagoras liks it so wel yt he wil place it in Greace, and Aristoxenus will saye yt the soule is musik. Plato (in his booke de legibus) will affirme that it can not be handled without all sciences, the Lacedemonians and Cretensis wer sturred to warre by AnapÆstus foote, and Timotheus with the same incensed kinge Alexander to batel, ye yf Boetyus fitten not, on Tauromitanus (by this Phrigian sound) hastened to burn a house wher a stru[m]pet was hidden.

So little abideth this heave[n]ly harmony our humane filthines yt it worketh wonders as you may perceve most manifestly by the history of Agamemnon who going to ye Trojan war, left at home a musitian yt playde the Dorian tune, who wt the foote Spondeus preserved his wife Clitemnestra in chastity and honesty, wherfore she co[u]ld not be deflowred by Ægistus, before he had wickedly slain the musitian. So yt as the magnetes draweth Iorne, and the Theamides (w^c groweth in Ægipt) driveth it away: so musik calleth to it selfe al honest plesures, and dispelleth fro[m] it all vaine misdemanors. Yt matter is so ple[n]tiful that I cannot find wher to end, as for beginnings they be infinite, but these shall suffice. I like not to[o] long circu[m]stances wher les doe serve: only I wish you to accompt wel of this heave[n]ly concent, w^c is ful of perfettio[n], preceding fro[m] above, drawing his original fro[m] the motion of ye stars, fro[m] the agrement of the planets, fro[m] the whisteling winds, and fro[m] al those celestial circles where is e[i]ther perfit agreeme[n]t or any Sumphonia. But as I like musik so admit I not of thos that deprave the same: your pipers are as odius to mee as yourselfe; nether alowe I your harpinge merye beggers: although I knewe you my selfe a professed play maker, and a paltry actor. Since which ye windmil of your wit hath bin tornd so long wyth the wynde of folly, that I fear me we shall see the dogg returne to his vomit, and the clensed sow to her myre, and the reformed scholemayster to hys old teaching of follye. Beware it be not so, let not your booke be a blemish to your own profession. Correct not musik therfore whe[n] it is praiesworthy, least your worthlesse misliking bewray your madnes. Way the abuse and that is matter sufficient to serve a magistrates animadversion. Heere may you advise well, and if you have any stale rethorik florish upon thys text, the abuse is, when that is applyed to wantonnesse, which was created to shewe Gods worthinesse. When ye shamefull resorts of shameles curtezanes in sinful sonnets shall prophane vertue, these are no light sinnes, these make many good men lament, this causeth parents hate there right borne children, if this were reformed by your policie I should esteme of you as you wysh. I feare me it fareth far otherwyse, latet anguis in herba, under your fare show of conscience take heede you cloake not your abuse, it were pittie the learned should be overseene in your simplenesse, I feare me you will be politick wyth Machavel not zealous as a prophet. Well I will not stay long upon the abuse, for that I see it is to[o] manifest, the remembraunce thereof is discommendable among the godly, and I my self am very loth to bring it in memory. To the wise advised reader these mai suffice, to flee the Crocodel before he commeth, lest we be bitten, and to avoyde the abuse of musik, since we se[e] it, lest our misery be more when we fall into folly. Ictus piscator sapit, you heare open confession, these abuses are disclaimed by our Gosson, he is sory that hee hath so leudlye lived, and spent the oyle of his perfection in unsavery Lampes. He hath Argus eyes to watch him now, I wold wish him beware of his Islington, and such lyke resorts, if now he retourne from his repented lyfe to his old folly, Lord how foule will be his fall. Men know more then they speak if they be wise, I feare me some will blush that readeth this, if he be bitten, wold God Gosson at that instant might have a watchman. But I see it were needelesse, perhaps he hath Os durum, and then what avayleth their presence.

Well, I leave this poynt til I know further of your mynde, mean while I must talke a little wyth you about ye thyrd abuse, for the cater cosens of pypers, theyr names (as you terme them) be players, and I think as you doe, for your experience is sufficient to enforme me. But here I must loke about me, quacunque tetigeris ulcus est, here is a task that requireth a long treatis, and what my opinion is of players ye now shall plainly perceve. I must now serch my wits, I see this shall passe throughe many severe sensors handling, I must advise me what I write, and write that I would wysh. I way wel the seriousnes of the cause, and regarde very much the Judges of my endevor, whom if I could I would perswade that I woulde not nourish abuse, nether mayntaine that which should be an universall discomoditye. I hope they wil not judge before they read, nether condemne without occasion. The wisest wil alwais carry to eares, in yt they are to diserne two indifferent causes. I meane not to hold you in suspe[n]c[e] (severe Judges) if you gredely expect my verdit brefely this it is.

Demostines thoughte not that Phillip shoulde overcome when he reproved hym, nether feared Cicero Anthonies force when in the Senatt hee rebuked hym. To the ignorant e[a]ch thinge that is unknowne semes unprofitable, but a wise man can foresee and prayse by proofe. Pythagoras could spy oute in womens eyes two kind of teares, the one of grefe the other of disceit: and those of judgement can from the same flower suck honey with the bee, from whence the Spyder (I mean the ignorant) take their poison. Men yt have knowledge what comedies and tragedis be, wil comend the[m], but it is sufferable in the folish to reprove that they know not, becaus ther mouthes wil hardly be stopped. Firste therfore, if it be not tedious to Gosson to harken to the lerned, the reder shall perceive the antiquity of playmaking, the inventors of comedies, and therewithall the use and comoditaye of the[m]. So that in ye end I hope my labor shall be liked, and the learned wil soner conceve his folly.

For tragedies and comedies Donate the gramarian sayth, they wer invented by lerned fathers of the old time to no other purpose, but to yeelde prayse unto God for a happy harvest, or plentifull yeere, and that thys is trewe the name of Tragedye doeth importe, for if you consider whence it came, you shall perceive (as Iodocus Badius reporteth) that it drewe his original of Tragos, Hircus, and Ode, Cantus (so called), for that the actors thereof had in rewarde for theyr labour, a Gotes skynne fylled wyth wyne. You see then that the fyrste matter of tragedies was to give thankes and prayses to God, and a gratefull prayer of the countrymen for a happye harvest, and this I hope was not discommendable. I knowe you will judge [th]is farthest from abuse. But to wade farther, thys fourme of invention being found out, as the dayes wherein it was used did decay, and the world grew to more perfection, so yt witt of the younger sorte became more riper, for they leaving this fourme, invented an other, in the which they altered the nature but not ye name: for sounets in prayse of ye gods, they did set forth the sower fortune of many exiles, the miserable fal of haples princes, the reuinous decay of many cou[n]tryes, yet not content with this, they presented the lives of Satyers, so that they might wiselye, under the abuse of that name, discover the follies of many theyr folish fellow-citesens: and those monsters were then, as our parasites are now adayes: suche as with pleasure reprehended abuse. As for commedies because they bear a more plesanter vain, I wil leave the other to speake of them. Tully defines them thus. Comedia (sayth he) is Imitatio vitÆ, speculum consuetudinis, et imago veritatis, and it is sayde to be termed of Comai (emongste the Greekes) whiche signifieth Pagos, and Ode, Cantus: for that they were exercised in the fielde. They had they beginning wyth tragedies, but their matter was more plessaunt, for they were suche as did reprehend, yet quodam lepore. These first very rudely were invented by Susarion Bullus, and Magnes t[w]o auncient poets, yet so that they were mervelous profitable to the reclamynge of abuse: whereupon Eupolis with Cratinus, and Aristophanes began to write, and with ther eloquenter vaine and perfection of stil[e], dyd more severely speak agaynst the abuses the[n] they: which Horace himselfe witnesseth. For sayth he ther was no abuse but these men reprehended it. A thefe was loth to be seene on there spectacle. A coward was never present at theyr assemblies. A backbiter abhord that company, and I my self could not have blamed your (Gosson) for exempting yourselfe from this theater, of troth I should have lykt your pollicy. These therefore, these wer they that kept men in awe, these restrayned the unbridled cominaltie, whereupon Horace wisely sayeth,

Yea would God our realme could light uppon a Lucillius, then should the wicked bee poynted out from the good, a harlot woulde seeke no harbor at stage plais, lest she shold here her owne name growe in question: and the discourse of her honesty cause her to bee hated of the godly. As for you I am sure of this one thing, he would paint you in your players orname[n]ts, for they best becam you. But as these sharpe corrections were disanulde in Rome when they grewe to more licenciousnes: so I fear me if we shold practise it in our dayes, the same intertainmente would followe. But in illreformed Rome what comedies now? A poets wit can correct, yet not offend. Philemon will mitigate the corrections of sinne, by reproving them covertly in shadowes. Menandar dare not offend ye Senate openly, yet wants he not a parasite to touch them prively. Terence wyl not report the abuse of harlots under there proper stile, but he can finely girde the[m] under the person of Thais. Hee dare not openly tell the Rich of theyr covetousnesse and severity towards their children, but he can controle them under the person of Durus Demeas. He must not shew the abuse of noble yong gentilmen under theyr owne title, but he wyll warne them in the person of Pamphilus. Wil you learne to know a parasite? Looke upon his Dauus. Wyl you seke the abuse of courtly flatterers? Behold Gnato: and if we had some Satericall Poetes nowe a dayes to penn our commedies, that might be admitted of zeale to discypher the abuses of the worlde in the person of notorious offenders. I know we should wisely ryd our assemblyes of many of your brotherhod, but because you may have a full scope to reprehende, I will ryp up a rableme[n]t of playmakers, whose wrightinges I would wishe you overlooke, and seeke out theyr abuses. Can you mislike of Cecillius? or dispise Plinius? or amend Neuius? or find fault with Licinius? Wherein offended Actilius? I am sure you can not but wonder at Terrence? Wil it please you to like of Turpelius? or alow of Trabea? You muste needs make much of Ennius for overloke al thes, and you shal find ther volums ful of wit if you examine the[m]: so yt if you had no other masters, you might deserve to be a doctor, wher now you are but a folishe scholemaister. But I wyll deale wyth you verye freendlye, I wil resolve everi doubt that you find. Those instrumentes which you mislike in playes grow of auncient custome, for when Rossius was an Actor, be sure that as with his tears he moved affections, so the Musitian in the Theater before the entrance, did mornefully record it in melody (as Servius reporteth). The actors in Rome had also gay clothing and every ma[n]s aparel was apliable to his part and person. The old men in white, ye rich men in purple, the parasite disguisedly, the yong men in gorgeous coulours, ther wanted no devise nor good judgeme[n]t of ye comedy, whe[n]c[e] I suppose our players both drew ther plaies and fourme of garments. As for the appointed dayes wherin comedies wer showen, I reede that the Romaynes appoynted them on the festival dayes, in such reputation were they had at that time. Also Iodocus Badius will assertain you that the actors for shewing pleasure receved some profite. But let me apply those dayes to ours, their actors to our players, their autors to ours.

Surely we want not a Rossius, nether ar ther great scarsity of Terrences professio[n], but yet our men dare not nowe a dayes presume so much as the old Poets might, and therfore they apply ther writing to the peoples vain, wheras if in the beginning they had ruled, we should now adaies have found smal spectacles of folly. But (of truth) I must confes with Aristotle, that men are greatly delighted with imitation, and that it were good to bring those things on stage, that were altogether tending to vertue: all this I admit, and hartely wysh, but you say unlesse the thinge be taken away the vice will continue, nay I say if the style were changed the practise would profit. And sure I thinke our theaters fit, that Ennius seeing our wa[n]ton Glicerium may rebuke her, if our poetes will nowe become severe, and for prophane things write of vertue: you I hope shoulde see a reformed state in those thinges, which I feare me yf they were not, the idle hedded commones would worke more mischiefe. I wish as zealously as the best that all abuse of playinge were abolished, but for the thing, the antiquitie causeth me to allow it, so it be used as it should be. I cannot allow the prophaning of the Sabaoth, I praise your reprehension in that, you did well in discommending the abuse, and surely I wysh that that folly wer disclaymed, it is not to be admitted, it maks those sinne, which perhaps if it were not, would have binne present at a good sermon. It is in the Magistrate to take away that order, and appoynt it otherwyse. But sure it were pittie to abolish yt which hath so great vertue in it, because it is abused. The Germanes when the use of preaching was forbidden them, what helpe had they I pray you? Forsoth the learned were fayne covertly in comodies to declare abuses, and by playing to incite the people to vertues, whe[n] they might heare no preaching. Those were lamentable dayes you will say, and so thinke I, but was not this I pray you a good help in reforming the decaying Gospel? You see then how comedies (my severe judges) are requesit both for ther antiquity, and for ther commoditye: for the dignity of the wrighters, and the pleasure of the hearers. But after your discrediting of playmaking, you salve uppon the sore somewhat, and among many wise workes there be some that fitte your vaine: the practise of parasites is one, which I mervel it likes you so well since it bites you so sore. But sure in that I like your judgement, and for the rest to[o], I approve your wit, but for the pigg of your own sow (as you terme it) assuredly I must discommend your verdit. Tell me Gosson was all your owne you wrote there: did you borow nothing of your neyghbours? but of what booke patched you out Ciceros oration? Whence fet you Catulins invective? Thys is one thing, alienam olet lucern non tuam. So that your helper may wisely reply upon you with Virgil,

Hos ego versiculos feci tulit alter honores,

I made these verses other bear the name. Beleve me I should preferr Wilsons, shorte and sweete if I were judge, a peece surely worthy prayse, the practise of a good scholler, would the wiser would overlooke that, they may perhaps cull some wisedome out of a players toye. Well, as it is wisedome to commend where the cause requireth, so it is a poynt of folly to praise without deserte. You dislike players very much, theyr dealings be not for your commodity, whom if I myghte advise they should learne thys of Juvenal:

Methinks I heare some of them verifiing these verses upon you, if it so be that I hear them, I wil concele it, as for the statute of apparrell and the abuses thereof, I see it manifestly broken, and if I should seeke for example, you cannot but offend my eyes. For if you examine the statuts exactly, a simple cote should be fitted to your backe. We should bereve you of your braverye, and examine your au[n]cestry, and by profession in respect of ye statute, we should find you catercosens with a (but hush), you know my meaning, I must for pitie favor your credit in that you weare once a scholler. You runne farther to Carders, dicers, fencers, bowlers, dauncers, and tomblers, whose abuses I wold rebuke with you, had not your self moved other matters. But to eche I say thus, for dicing I wyshe those that know it not to leave to learn it, and let the fall of others make them wiser. Yf they had an Alexander to govern they shold be punished, and I could wish them not to abuse the lenitie of their prince. Cicero for a great blemish reputeth that which our gentilmen use for bravery, but sufficit ista leniter attigisse, a word against fencers, and so an end. Whom I wish to beware with Demonax lest admitting theyr fencing delightes, they destroy (with the Athenians) the alters of peace; by raysing quarrellous causes, they worke uprores: but you and I reprove the[m] in abuse, yet I (for my part) cannot but allow the practise so it be well used. As for the filling of our gracious princes cofers with peace, as it pertaineth not to me, because I am none of her receivors, so men think unlesse it hath bine lately you have not bene of her majesties counsel. But now here as you begin folishly, so surely you end unlernedly. Prefer you warre before peace? the sword before the Goune? the rule of a Tyrant before ye happy days of our gracious Queen? You know the philosophers are against you, yet dare you stand in handy grips wyth Cicero: you know that force is but an instrume[n]t when counsell fayleth, and if wisedome win not, farwel warre. Aske Alphonsus what counsellors he lyketh of? hee will say his bookes: and hath not I pray you pollicy alwais over-mastered force? Who subdued Hannibal in his great royalty? he yt durst knock at Rome gates to have the[m] opened is nowe become a pray to a sylly senator. Appius Claudius et senex et cÆcus, a father full of wisedome can releve the state of decaying Rome. And was it force that subdued Marius? or armes that discovered Catulins conspiracies? Was it rash reuendg in punishing Cethegus? or want of witt in the discoverye of treason? Cato can correct himselfe for traveling by Sea, when the land profereth passage, or to be fole hardy in over mutch hazard. Aristotle accompteth counsell holye, and Socrates can terme it the key of certentye. What shall we count of war but wrath, of battel but hastines, and if I did rule (with Augustus CÆsar) I woulde refuse these counselers. What made ye oracle I praye you accompt of Calchas so much? was it not for his wisedome? who doth not like of the governer that had rather meete with Unum Nestorem than decem Aiaces? You cannot tame a Lyon but in tyme, neither a Tigres in few dayes. Counsell in Regulus will preferring the liberty of his country before his lyfe, not remit the delivery of Carthaginian captives. Hannibal shall flesh himselfe on an olde mans carkas, whose wisedom preserved his citye. Adrian with letters can governe hys legions, and rule peasablye his provinces by policye. Aske Silvius Italicus what peace is and he will say:

Take cou[n]sell of Ovid what sayth he?

Candida pax homines, trux decet atra feras.

Well as I wish it to have continuance, so I praye God wyth the Prophet it be not abused. And because I think my selfe to have sufficiently answered that I supposed, I conclude with this. God preserve our peacable princes[s], and confound her enemies. God enlarge her wisdome, that like Saba she may seeke after a Salomon: God confounde the imaginations of her enemies, and perfit His graces in her, that the daies of her rule may be continued in the bonds of peace, that the house of the chosen Isralites may be maynteyned in happinesse: lastly I frendly bid Gosson farwell, wyshinge him to temper his penn with more discretion.