AN APOLOGY FOR POETRY

SIR PHILIP SIDNEY

An Apolog y for Poetry

1595

Sidney slips into his defense of poetry casually, almost apologetically

(but contrast it to the vigorous eloquence of the conclusion): an anecdote, a story that makes its point indirectly. That is how stories work,
by conveying their moral truths artistically, much as a cherry-flavored
medicine works iti good upon us. That poetry delights us even Plato
had grantedthe pleasure it provides is, in fact, one source of its
dangerbut Sidney's purpose is to show that it is a better teacher than
moral philosophy or history; he will prove that poetry is the very best
agent fo r leading me n t o ac t virtuously. Bu t wh y must me n b e taugh t
to act virtuously? Sidney's psychological model is the Christian concept of fallen man, possessed of an "erected wit" and an "infected
will." In one sense the essay may be regarded as a treatise on educational psychology, for to "move men to virtuous action" is to motivate
them to be better than they are. In Sidney's curriculum, neither philosophy nor history can do what poetry does, since poetry combines
the precepts of one with the examples of the other, and in addition
uses all the pleasurable devices of art to make instruction palatable.
"A n Apolog y fo r Poetry, " fro m Criticism: Th e Major Texts b y Walte r Jackson Bate,
copyright 195 2 by Harcourt Brac e Jovanovich, Inc. and renewe d 198 0 by Walter Jackson Bate, reprinted b y permission of the publisher . Written probably in 1583 , and firs t
published i n 159 5 i n tw o slightl y differen t versions : the Defense o f Poesie (printe d b y
Ponsonby) an d th e Apologie for Poetrie (printe d by Olney). Th e latte r text is used here ,
and th e spelling has been modernized.

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109

Primarily a moral critic, Sidney ranges widely over all history for
evidence to support his case. In so doing he expands his definition of
poetry beyond mere "rhyming and versing," although these too are
justified on the grounds of their educational benefits; finally among
the ranks of poets he welcomes the historian Herodotus and Plato,
the enemy of poets. What Sidney means by poetry, eventually, is a concept worth examining. It is also instructive to note how Sidney responds to Plato's argument that poetry injures man's moral character.
Does he answer Plato's charges or does he shift the terms of the
argument?
Like other Renaissance critics, Sidney draws heavily from classical
sources; thus, for example, his formal definition of poetry as a speaking
picture echoes Horace. (Incidentally, you might wonder why this
definition is withheld until well into the essay.) In this same definition,
Sidney also cites Aristotle, but in a way that might make Aristotle
question the legitimacy of the allusion. Is Sidney primarily an Aristotelian or a Horatian critic? In this connection, also, why does Sidney
not rank tragedy as the highest form of poetryf
WHEN TH E right virtuou s Edward Wotto n an d I wer e a t th e Emperor' s
Court together , w e gav e ourselve s to lear n horsemanshi p of John Pietr o
Pugliano, one tha t wit h great commendatio n ha d th e plac e o f an esquire
in hi s stable . An d he , accordin g t o th e fertilenes s o f th e Italia n wit ,
did no t onl y affor d u s th e demonstratio n o f hi s practice , bu t sough t t o
enrich ou r mind s wit h th e contemplation s therei n whic h h e though t
most precious . Bu t wit h non e I remembe r min e ear s wer e a t an y
time mor e loaden , tha n whe n (eithe r angere d wit h slo w payment ,
or move d wit h ou r learner-lik e admiration ) h e exercise d hi s speec h
in th e prais e o f hi s faculty . H e said , soldier s were th e nobles t estat e
of mankind , an d horseme n th e nobles t o f soldiers. H e sai d .the y
were th e master s o f wa r an d ornament s o f peace ; speed y goer s an d
strong abiders ; triumpher s bot h i n camp s an d courts . Nay , t o s o
unbelieved a point he proceeded, a s that n o earthly thing bred suc h wonder t o a princ e a s to b e a goo d horseman . Skil l o f government was bu t
a pedanteria 1 i n comparison . The n woul d h e ad d certai n praises , b y
telling wha t a peerles s beas t a hors e was , th e onl y serviceabl e courtier
without flattery , th e beas t o f mos t beauty , faithfulness , courage , an d
such more , that , i f I ha d no t bee n a piec e o f a logicia n befor e I cam e t o
him, I thin k he would have persuaded m e to have wished myself a horse .
1

That is, mere pedantry, o r schoolbook knowledge , in comparison.

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PHILIP SIDNE Y

But thu s muc h a t leas t wit h hi s n o fe w words h e drov e int o me , tha t

self-love i s better tha n an y gildin g to mak e tha t see m gorgeous wherein
ourselves ar e parties . Wherein , i f Pugliano's stron g affectio n an d wea k
arguments will not satisf y you , I will give you a nearer example of myself,
who ( I know not by what mischance) i n these my not old years and idles t
times having slipped into the title of a poet, am provoked to say something
unto you in the defence of that my unelected vocation, which if I handl e
with more good wil l tha n good reasons , bear with me, since the scholar is
to b e pardone d tha t followet h th e step s of his master . An d ye t I mus t
say that , a s I hav e just caus e to mak e a pitifu l defenc e o f poor Poetry ,
which fro m almos t the highes t estimation of learning is fallen to be the
laughing-stock o f children, so have I nee d t o brin g some more availabl e
proofs, since the forme r is by no man barred of his deserve d credit , the
silly latter hat h ha d eve n th e name s of philosophers use d t o the defacing
of it, wit h great dange r of civil war amon g the Muses .
And first , truly , to all the m tha t professin g learning inveig h againsi
Poetry ma y justly be objected, tha t the y go very near t o ungratefulness ,
to see k t o defac e tha t which , i n th e nobles t nation s an d language s
that ar e known , hath bee n th e firs t light-give r t o ignorance , an d firs t
nurse, whos e mil k b y littl e an d littl e enabled the m t o fee d afterward s
of toughe r knowledges . An d wil l the y no w pla y th e hedgeho g that ,
being receive d int o th e den , drov e ou t hi s host , o r rathe r th e vipers ,
that wit h their birt h kil l thei r parents ? Le t learne d Greec e i n an y o f
her manifol d science s b e abl e t o sho w m e on e boo k befor e Musaeus,
Homer, an d Hesiod , al l three nothin g els e bu t poets . Nay , le t an y
history b e brough t tha t ca n sa y an y writer s were ther e befor e them , i f
they wer e not me n o f the sam e skill, as Orpheus, Linus , and som e othe r
are named , who , havin g bee n th e firs t o f that countr y tha t mad e pen s
deliverers o f their knowledge to their posterity, may justly challenge to be
called thei r fathers i n learning, for not only in time they had thi s priority
(although in itself antiquity be venerable) but went before them, as causes
to draw wit h thei r charmin g sweetnes s the wil d untame d wit s to an ad miration o f knowledge, so, as Amphion was said t o mov e stones with his
poetry t o build Thebes, and Orpheu s t o be listened to by beastsindeed
stony an d beastly people . S o amon g th e Roman s were Liviu s An dronicus, an d Ennius . S o i n th e Italia n languag e th e firs t tha t mad e
it aspire to be a treasure-house of Science were the poets Dante, Boccaccio,
and Petrarch . S o in ou r Englis h were Gower an d Chaucer .
After whom , encouraged and delighte d with their excellent fore-going,
others have followed, t o beautif y ou r mothe r tongue , a s well in th e sam e
kind a s in othe r arts . Thi s di d s o notably sho w itself, tha t th e philoso phers o f Greec e durs t no t a lon g tim e appea r t o th e worl d bu t unde r

AN APOLOG Y FO R POETR Y

111

the mask s of poets. S o Thales, Empedocles, an d Parmenide s san g thei r

natural philosoph y in verses ; so did Pythagora s and Phocylide s thei r
moral counsels; so did Tyrtaeu s i n wa r matters , an d Solo n i n matter s of
policy: o r rather , they , bein g poets , di d exercis e thei r delightfu l vei n in
those points of highest knowledge, which before them lay hi d to the world.
For tha t wis e Solon was directly a poe t it is manifest, havin g writte n in
verse th e notabl e fabl e o f th e Atlanti c Island , whic h wa s continue d b y
Plato.
And truly , eve n Plato , whosoeve r wel l consideret h shal l fin d tha t i n
the bod y o f his work, thoug h th e insid e an d strengt h wer e Philosophy ,
the ski n a s it wer e and beaut y depended mos t of Poetry: for al l standeth
upon dialogues , wherei n h e feignet h man y hones t burgesse s o f Athen s
to spea k o f suc h matters , that , i f the y ha d bee n se t o n th e rack , the y
would neve r hav e confesse d them , beside s hi s poetica l describin g th e
circumstances o f their meetings , a s th e wel l orderin g o f a banquet , th e
delicacy o f a walk , wit h interlacin g mer e tales , a s Gyges ' Ring , an d
others, which who knoweth not to be flowers of poetry did never walk into
Apollo's garden .
And eve n historiographer s (althoug h their lip s soun d o f thing s done ,
and verit y b e written i n thei r foreheads) have bee n gla d t o borro w bot h
fashion an d perchanc e weight of poets. S o Herodotus entitle d hi s history
by the name of the nine Muses; and bot h he and all the rest tha t followe d
him eithe r stol e o r usurpe d o f Poetr y thei r passionat e describin g o f
passions, the man y particularities of battles, whic h no man coul d affirm ,
or, i f that b e denie d me , lon g orations pu t i n th e mouth s o f great kings
and captains , which it is certain the y never pronounced. S o that, truly,
neither philosophe r no r historiographe r coul d a t th e firs t hav e entere d
into th e gate s o f popula r judgements , i f the y ha d no t take n a grea t
passport o f Poetry , whic h i n al l nation s a t thi s day , wher e learnin g
flourisheth not , i s plain t o b e seen , in al l whic h the y hav e som e feeling
of poetry . I n Turkey , beside s thei r law-givin g divines , the y hav e n o
other writer s but poets . I n ou r neighbour country Ireland , where truly
learning goet h ver y bare, ye t are thei r poet s held i n a devout reverence .
Even amon g th e mos t barbarou s an d simpl e Indian s wher e n o writing
is, yet hav e they their poets , wh o mak e an d sin g songs , whic h the y call
Areytos, bot h o f their ancestors ' deed s an d praise s o f their gods a suffi cient probability that, if ever learnin g com e amon g them, i t mus t b e by
having their hard dul l wits softened an d sharpened with the sweet delights
of Poetry. Fo r unti l they fin d a pleasur e i n th e exercise s o f the mind ,
great promise s o f much knowledg e will littl e persuad e the m tha t kno w
not th e fruit s o f knowledge. I n Wales , th e tru e remnan t o f the ancien t
Britons, as there are good authorities to show the long time they had poets,

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AN APOLOG Y FO R POETR Y

which they called bards , so through all the conquest s of Romans, Saxons ,
Danes, an d Normans , som e o f who m di d see k t o rui n al l memor y o f
learning fro m amon g them , ye t d o thei r poets , eve n t o thi s day, last; so
as i t i s no t mor e notabl e i n soo n beginnin g tha n i n lon g continuing .
But since the authors of most of our sciences were the Romans, an d befor e
them th e Greeks, le t u s a littl e stand upo n thei r authorities , bu t even so
far a s t o se e what name s the y hav e give n unt o thi s no w scorne d skill .
Among th e Roman s a poe t wa s calle d Vates, whic h i s a s muc h a s a
diviner, foreseer , o r prophet , a s b y hi s conjoine d word s vaticinium an d
vaticinari i s manifest: s o heavenly a titl e did tha t excellen t people besto w
upon thi s heart-ravishin g knowledge . An d so far wer e the y carrie d into
the admiration thereof , that they thought i n the chanceable hittin g upon
any suc h verse s great foretoken s o f their followin g fortune s wer e placed .
Whereupon gre w th e word o f Sortes Virgilianae, when, by sudde n opening
Virgil's book , the y lighte d upo n an y vers e o f hi s making : whereo f th e
histories o f th e emperors ' live s ar e full , a s o f Albinus , th e governo r o f
our island , who i n his childhood me t wit h this verse,

everlasting beaut y t o b e see n b y th e eye s o f th e mind , onl y cleare d b y

faith? Bu t trul y no w havin g name d him , I fea r m e I see m t o profan e
that hol y name, applying it to Poetry, which is among u s thrown dow n to
so ridiculou s a n estimation . Bu t the y tha t wit h quie t judgement s wil l
look a littl e deeper int o it , shal l fin d th e en d an d workin g o f it such , as,
being rightl y applied, deservet h no t t o b e scourged ou t o f the Churc h of
God.
But now , le t us see how the Greek s named it , an d ho w the y deemed o f
it. Th e Greek s calle d hi m " a poet, " whic h nam e hath , a s th e mos t
excellent, gone throug h othe r languages . I t comet h o f this word Poiein,
which is "to make" : wherein, I know not whether by luck or wisdom, we
Englishmen have met wit h the Greek s in calling hi m "a maker" : which
name, ho w high an d incomparabl e a titl e it is, I ha d rathe r were known
by markin g th e scop e o f othe r sciences tha n b y m y partia l allegation .
There is no art delivere d t o mankind that hat h no t the works of Nature
for hi s principa l object , withou t whic h the y coul d no t consist , an d o n
which the y so depend, as the y becom e actor s and players , as it were , of
what Natur e wil l hav e set forth. S o doth th e astronome r loo k upon th e
stars, and , by tha t h e seeth , setteth dow n wha t orde r Natur e hat h take n
therein. S o do th e geometricia n an d arithmeticia n i n thei r divers e sorts
of quantities . S o dot h th e musicia n i n time s tel l yo u whic h b y natur e
agree, whic h not. Th e natura l philosophe r thereo n hat h hi s name, an d
the mora l philosophe r standet h upo n th e natura l virtues , vices, an d passions o f man; and "follo w Nature " (sait h he ) "therein , an d tho u shal t
not err. " Th e lawye r sait h wha t me n hav e determined ; th e historia n
what me n hav e done . Th e grammaria n speaket h onl y o f th e rule s of
speech; an d th e rhetoricia n an d logician , considerin g wha t i n Natur e
will soones t prov e an d persuade , thereo n giv e artificia l rules , which stil l
are compasse d withi n th e circl e o f a questio n accordin g t o th e propose d
matter. Th e physicia n weighet h th e natur e o f a man' s body , an d th e
nature o f things helpful o r hurtfu l unt o it. An d th e metaphysic , thoug h
it b e in th e secon d an d abstrac t notions , and therefor e be counted super natural, ye t dot h h e indee d buil d upo n th e dept h o f Nature. Onl y th e
poet, disdaining to be tied to any such subjection, lifted u p with the vigour
of hi s ow n invention , dot h gro w i n effec t anothe r nature , i n makin g
things eithe r bette r tha n Natur e bringet h forth , or , quit e anew , form s
such a s never wer e i n Nature , a s th e Heroes , Demigods , Cyclopes , Chimeras, Furies , an d suc h like : s o as he goet h han d i n han d wit h Nature ,
not enclose d withi n th e narro w warran t o f her gifts , bu t freel y rangin g
only withi n th e zodia c o f his own wit.
Nature neve r se t fort h th e eart h i n s o rich tapestr y a s diver s poet s
have doneneithe r wit h pleasan t rivers , fruitfu l trees , sweet-smellin g

112

Arma amens capio nee sat rationis in armis: 2

and i n his age performed it: which, although it were a very vain and godless superstition , as also i t wa s t o thin k tha t spirit s were commande d b y
such verseswhereupo n thi s word charms , derived o f carmina, cometh
so ye t servet h i t t o sho w th e grea t reverenc e thos e wit s wer e hel d in .
And altogether not without ground, since both the Oracles of Delphos an d
Sybilla's prophecie s wer e wholl y delivere d i n verses . Fo r tha t sam e
exquisite observin g o f numbe r an d measur e i n words , an d tha t hig h
flying liberty of conceit proper t o the poet , did see m to have some divine
force i n it .
And ma y no t I presum e a littl e further, t o show the reasonablenes s of
this word Vales, an d sa y that th e hol y David's Psalms are a divine poem ?
If I do , I shal l no t d o i t withou t th e testimon y o f great learne d men,
both ancien t an d modern . Bu t even the name Psalm s will speak for me,
which, being interpreted, is nothing but Songs; then that i t is fully written
in metre , a s all learne d Hebrician s agree , althoug h th e rule s b e no t ye t
fully found ; lastl y an d principally , hi s handlin g hi s prophecy , whic h is
merely poetical . Fo r wha t els e i s the awakin g his musica l instruments,
the ofte n an d fre e changin g o f persons , hi s notabl e prosopopeias? whe n
he maket h you , as it were , se e God comin g in Hi s majesty , his telling of
the beasts ' joyfulness , an d hills ' leaping , bu t a heavenl y poesy, wherein
almost h e showet h himsel f a passionat e love r o f tha t unspeakabl e an d
2
3

I seize upon arms, while frenzied; no r i s there enough reason for arms (Aeneid, 11,314) .
Use of personification .

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PHILIP SIDNE Y

flowers, nor whatsoeve r else ma y mak e th e to o muc h love d eart h mor e

lovely. He r worl d i s brazen, th e poet s only delive r a golden . Bu t le t
those thing s alone, and g o t o manfo r who m as the othe r thing s are, so
it seemeth in him he r uttermost cunning is employedand know whether
she have brought fort h s o true a love r as Theagenes, s o constant a frien d
as Pylades, so valiant a ma n a s Orlando, s o right a prince as Xenophon' s
Cyrus, s o excellen t a ma n ever y wa y a s Virgil' s Aeneas . Neithe r le t
this b e jestingl y conceived, becaus e th e work s o f th e on e b e essential ,
the othe r i n imitation or fiction ; fo r any understandin g knoweth th e skil l
of the artifice r standet h in tha t ide a o r foreconcei t o f the work , and no t
in th e wor k itself. An d tha t th e poet hat h tha t ide a i s manifest, b y de livering them forth i n such excellency as he hath imagined them. Whic h
delivering fort h also is not wholl y imaginativ e as, we ar e won t t o sa y b y
them tha t buil d castle s in th e air : bu t s o fa r substantiall y it worketh ,
not onl y t o mak e a Cyrus , which ha d bee n bu t a particula r excellency,
as Natur e might hav e done , bu t t o besto w a Cyru s upo n th e world , t o
make man y Cyruses , i f they wil l lear n arigh t wh y an d ho w tha t make r
made him .
Neither let it be deemed to o saucy a comparison t o balance th e highest
point o f man' s wi t wit h th e efficac y o f Nature ; bu t rathe r giv e righ t
honour t o th e heavenl y Maker of that maker , who, having made man t o
His ow n likeness , se t hi m beyon d an d ove r al l th e work s o f that secon d
nature: which in nothin g h e showet h so much a s in Poetry , when with
the forc e o f a divin e breat h h e bringet h thing s fort h fa r surpassin g
her doings , with n o smal l argumen t t o th e incredulou s o f tha t firs t
accursed fal l o f Adam , sinc e ou r erecte d wi t maket h u s kno w
what perfectio n is , an d ye t ou r infecte d wil l keepet h u s fro m reachin g
unto it . Bu t thes e arguments will b y fe w b e understood , an d b y fewe r
granted. Thu s muc h ( I hope) wil l b e give n me , tha t th e Greek s wit h
some probability of reason gave him the name above all names of learning.
Now le t us go to a mor e ordinary opening of him, that th e trut h ma y b e
more palpable: and s o I hope , thoug h we get no t s o unmatched a prais e
as the etymology of his names will grant, yet his very description, which no
man wil l deny, shall not justly be barred fro m a principal commendation.
Poesy therefor e i s an ar t o f imitation, for s o Aristotle termeth i t i n hi s
word Mimesis, tha t i s to say , a representing , counterfeiting, o r figurin g
forthto spea k metaphorically, a speaking picture; with this end, to teach
and delight . Of thi s hav e bee n thre e severa l kinds. Th e chief , bot h i n
antiquity an d excellency , were the y tha t di d imitat e th e inconceivabl e
excellencies o f God . Suc h wer e Davi d i n hi s Psalms ; Solomo n i n hi s
Song o f Songs , i n hi s Ecclesiastes , an d Proverbs ; Mose s an d Debora h
in thei r Hymns; an d th e write r of Job, which , beside other, th e learne d

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115

Emanuel Tremellius an d Franciscu s Junius d o entitle the poetical par t of

the Scripture . Agains t thes e non e wil l speak tha t hat h th e Hol y Ghos t
in du e hol y reverence .
In thi s kind, though i n a ful l wron g divinity, were Orpheus, Amphion ,
Homer i n hi s Hymns , an d man y other , bot h Greek s an d Romans , an d
this poes y mus t b e use d b y whosoeve r wil l follo w St . James's counsel i n
singing psalms when the y are merry , an d I kno w is used with the frui t o f
comfort b y some , when , i n sorrowfu l pang s o f their death-bringin g sins ,
they fin d th e consolatio n o f the never-leavin g goodness.
The secon d kin d is of them tha t dea l wit h matters philosophical : eithe r
moral, a s Tyrtaeus, Phocylides , an d Cato ; o r natural , a s Lucretius an d
Virgil's Georgics ; o r astronomical , a s Maniliu s an d Pontanus ; o r
historical, a s Lucan; whic h wh o mislike , the faul t i s in thei r judgement s
quite out of taste , and not in the swee t foo d of sweetl y uttere d
knowledge. Bu t becaus e thi s secon d sor t i s wrappe d withi n th e
fold o f th e propose d subject , an d take s no t th e cours e o f hi s ow n
invention, whethe r the y properl y b e poet s o r n o le t grammarian s
dispute; an d g o t o th e third , indee d righ t poets , o f who m chiefl y
this questio n ariseth , betwix t who m an d thes e secon d i s such a kin d o f
difference a s betwix t th e meane r sor t o f painters , wh o counterfei t only
such face s a s are se t before them, an d th e more excellent, who, having no
law bu t wit , besto w that i n colour s upon yo u whic h is fittest for th e ey e
to see , a s th e constan t thoug h lamentin g loo k o f Lucretia , whe n sh e
punished i n hersel f another's fault .
Wherein h e paintet h no t Lucreti a who m h e neve r saw , bu t paintet h
the outwar d beaut y o f suc h a virtue . Fo r thes e thir d b e the y whic h
most properl y do imitat e to teac h and delight , and to imitat e borro w
nothing o f what is , hath been , o r shall be ; bu t range , onl y reine d wit h
learned discretion , int o th e divin e consideratio n o f wha t ma y be , an d
should be. Thes e be they that, as the first and mos t noble sort may justly
be termed Vates, so there ar e waite d o n in the excellentes t languages an d
best understandings , wit h th e foredescribed nam e o f Poets ; fo r thes e
indeed d o merely make to imitate, an d imitat e bot h to delight and teach,
and deligh t t o mov e me n t o tak e tha t goodnes s i n hand , whic h withou t
delight the y would fly as from a stranger, an d teach , to make them know
that goodness whereunt o the y ar e moved : which being th e nobles t scop e
to which eve r an y learnin g wa s directed, ye t want ther e no t idl e tongue s
to bark a t them . Thes e be subdivided int o sundr y more specia l denom inations. Th e mos t notabl e b e th e Heroic , Lyric , Tragic , Comic ,
Satiric, Iambic , Elegiac , Pastoral , an d certai n others , som e o f thes e
being terme d accordin g t o th e matte r they dea l with , som e b y th e sort s
of verses the y like d bes t t o write in ; fo r indeed th e greatest part of poets

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AN APOLOG Y FO R POETR Y

have apparelled thei r poetical inventions in that numbrous kind of writing

which is called verseindeed but apparelled, vers e being but an ornamen t
and n o caus e t o Poetry , sinc e ther e hav e bee n man y mos t excellen t
poets that neve r versified, an d no w swarm many versifiers that nee d neve r
answer t o th e nam e o f poets . Fo r Xenophon , wh o di d imitat e s o ex cellently a s t o giv e u s effigiem iusti imperii, "the portraitur e o f a just Em pire," unde r nam e o f Cyru s (a s Cicer o sait h o f him) , mad e therei n a n
absolute heroica l poem .
So di d Heliodoru s i n hi s sugare d inventio n o f tha t pictur e o f lov e i n
Theagenes an d Chariclea ; an d ye t bot h thes e wri t i n prose : whic h I
speak t o sho w tha t i t i s not rhymin g an d versing that maketh a poetno
more tha n a lon g gow n maket h a n advocate , wh o thoug h h e pleade d
in armou r shoul d be a n advocat e an d n o soldier . Bu t i t i s that feignin g
notable images of virtues, vices, or what else, with that delightfu l teaching ,
which mus t b e th e righ t describin g not e t o kno w a poet by , althoug h
indeed th e Senat e o f Poet s hat h chose n vers e a s thei r fittes t raiment ,
meaning, a s i n matte r the y passe d al l i n all , s o in manne r t o g o beyon d
themnot speakin g (tabl e talk fashion o r lik e men i n a dream ) word s as
they chanceabl y fal l fro m th e mouth , bu t prizin g eac h syllabl e of eac h
word b y just proportio n accordin g t o th e dignit y of the subject .
Now therefor e i t shal l no t b e amis s firs t t o weig h thi s latte r sor t o f
Poetry b y hi s works , an d the n b y hi s parts , and , i f i n neithe r o f thes e
anatomies h e be condemnable, I hop e w e shall obtain a mor e favourable
sentence. Thi s purifyin g o f wit, thi s enrichin g o f memory , enablin g o f
judgement, an d enlargin g of conceit, whic h commonl y w e cal l learning ,
under wha t nam e soeve r it com e forth , o r t o what immediat e en d soeve r
it b e directed, th e final end i s to lead an d dra w u s to as high a perfection
as ou r degenerat e souls , mad e wors e b y thei r claye y lodgings , ca n b e
capable of . This , accordin g t o th e inclinatio n o f th e man , bre d man y
formed impressions . Fo r som e tha t though t thi s felicit y principall y t o
be gotten by knowledge an d n o knowledge t o be so high an d heavenl y a s
acquaintance wit h th e stars , gav e themselve s t o Astronomy ; others ,
persuading themselve s to b e demigod s i f they kne w th e cause s o f things,
became natura l an d super-natura l philosophers ; som e a n admirabl e
delight dre w t o Music ; an d som e th e certaint y o f demonstratio n
to th e Mathematics . Bu t all , on e an d other , havin g thi s scopet o
know, an d b y knowledg e t o lif t u p th e min d fro m th e dungeo n
of th e bod y t o th e enjoyin g hi s ow n divin e essence . Bu t whe n b y th e
balance o f experienc e i t wa s foun d tha t th e astronome r lookin g t o
the star s migh t fal l int o a ditch , tha t th e inquirin g philosophe r migh t
be blind in himself , ari d
mathematician migh t dra w fort h a
line wit h a crooke d
"* then , lo , di d proof , th e overrule r o f

opinions, mak e manifes t tha t al l thes e ar e bu t servin g sciences, which,

as they have each a private end i n themselves, so yet are the y al l directed
to th e highes t en d o f th e mistress-knowledge , b y th e Greek s calle d
Architectonike, which stand s (a s I think ) i n th e knowledg e o f a man' s self ,
in th e ethi c and politi c consideration, with the en d o f well doing an d no t
of well knowing only:even a s th e saddler' s nex t en d i s to mak e a goo d
saddle, bu t hi s farther end t o serv e a noble r faculty , whic h is horsemanship; s o the horseman' s t o soldiery , and th e soldie r not onl y to hav e th e
skill, bu t t o perfor m th e practic e o f a soldier . S o that , th e endin g en d
of all earthl y learnin g bein g virtuou s action, thos e skills, tha t mos t serv e
to brin g fort h that , hav e a mos t just titl e t o b e prince s ove r al l th e rest .
Wherein w e ca n show th e poet' s nobleness , b y settin g hi m befor e hi s
other competitors , amon g who m a s principa l challenger s ste p fort h
the mora l philosophers , whom , m e thinketh , I se e comin g toward s m e
with a sulle n gravity , a s thoug h the y coul d no t abid e vic e b y daylight ,
rudely clothed fo r to witness outwardly their contempt o f outward things,
with book s i n thei r hand s agains t glory, wheret o the y se t thei r names ,
sophistically speaking against sublety , and angr y wit h any ma n i n whom
they se e th e fou l faul t o f anger. Thes e me n castin g largess e a s the y g o
of definitions, divisions , and distinctions , with a scornfu l interrogativ e d o
soberly ask whether i t be possible to find any pat h so ready t o lead a ma n
to virtue as that which teacheth wha t virtu e isand teachet h i t no t only
by deliverin g fort h hi s ver y being , hi s causes , an d effects , bu t als o b y
making know n hi s enemy , Vic e (whic h mus t b e destroyed) , an d hi s
cumbersome servant , Passio n (whic h must b e mastered), b y showin g the
generalities tha t containet h it , an d th e specialitie s that ar e derive d fro m
it; lastly , by plai n settin g down , ho w i t extendet h itsel f ou t o f the limits
of a man's own little world to the government of families, an d maintaining
of public societies .
The historia n scarcely giveth leisure to the moralist to say so much, bu t
that he , lade n wit h ol d mouse-eate n records , authorizin g himsel f (for
the mos t part ) upo n othe r histories , whos e greatest authoritie s are buil t
upon th e notabl e foundatio n o f hearsay ; havin g muc h ad o t o accor d
differing writer s an d t o pic k trut h ou t o f partiality ; bette r acquainte d
with a thousan d year s ag o tha n wit h th e presen t age , an d ye t bette r
knowing ho w thi s worl d goet h tha n ho w hi s ow n wi t runneth ; curiou s
for antiquitie s an d inquisitiv e o f novelties; a wonde r t o youn g folk s an d
a tyrant in table talk, denieth, in a great chafe, tha t an y man fo r teachin g
of virtue , an d virtuou s actions , i s comparabl e t o him . " I a m Lu x vitae,
Temporum magistra, Vita memoriae, Nuncia vetustatis" &c. 4

116

117

4 The ligh t of life, th e master of the times , the lif e of memory, the messenger of antiquity
(Cicero, D e Oratore, II , 9 , 36).

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AN APOLOG Y FOR POETR Y

The philosophe r (saith he ) "teachet h a disputativ e virtue, but I d o an

active. Hi s virtu e is excellent in th e dangerles s Academy o f Plato, bu t
mine showet h fort h he r honourabl e fac e i n th e battle s o f Marathon ,
Pharsalia, Poitiers , an d Agincourt . H e teachet h virtu e b y certai n ab stract considerations , but I onl y bi d you follo w th e footin g o f them tha t
have gon e befor e you . Old-age d experienc e goeth beyon d th e finewitted philosopher , bu t I giv e th e experienc e o f man y ages . Lastly ,
if he make the song-book , I pu t th e learner' s hand t o th e lute ; and i f he
be th e guide , I a m th e light. "
Then woul d h e alleg e yo u innumerabl e examples , conferrin g story
by story , ho w muc h th e wises t senator s and prince s hav e bee n directe d
by the credi t o f history, as Brutus, Alphonsus of Aragon, an d wh o not , if
need b e ? A t lengt h th e lon g lin e o f thei r disputatio n maket h a poin t
in this , tha t th e on e givet h th e precept , an d th e othe r th e example.
Now, who m shall we fin d (sinc e th e questio n standeth fo r th e highes t
form i n the Schoo l of Learning) to be Moderator ? Truly, a s me seemeth,
the poet ; an d i f not a Moderator , eve n the ma n tha t ough t t o carry th e
title fro m the m both , an d muc h mor e fro m al l othe r servin g sciences.
Therefore compar e w e th e poe t wit h th e historian , an d wit h th e mora l
philosopher; and , i f he g o beyon d the m both , n o othe r huma n skil l ca n
match him . Fo r a s fo r th e Divine , wit h al l reverenc e i t i s ever t o b e
excepted, no t onl y fo r havin g hi s scop e a s fa r beyon d an y o f thes e a s
eternity exceedeth a moment, but eve n for passing each of these in them selves.
And fo r the lawyer , though Jus b e the daughte r o f Justice, an d Justice
the chie f o f virtues , yet becaus e h e seeket h t o mak e me n goo d rathe r
formidinepoenae tha n virtutis amore, 5 or, to say righter, doth not endeavour to
make men good, but tha t thei r evil hurt not others, having no care, s o he
be a goo d citizen , how ba d a ma n h e be : therefore , as ou r wickedness
maketh him necessary, and necessit y maketh him honourable, so is he not
in th e deepes t trut h t o stan d i n ran k wit h thes e wh o al l endeavou r t o
take naughtines s away, an d plan t goodnes s even i n th e secretes t cabinet
of ou r souls . An d thes e fou r ar e al l tha t an y wa y dea l i n tha t con sideration o f men's manners , whic h being th e suprem e knowledge , they
that bes t bree d i t deserv e the bes t commendation .
The philosophe r therefore and th e historian are the y which would win
the goal, the one by precept, the other by example. But both, not having
both, d o bot h halt . Fo r th e philosopher , settin g dow n wit h thorn y
argument th e bar e rule , is so hard o f utterance, an d s o misty to b e con ceived, that on e that hat h n o other guid e but hi m shall wade i n him till
he b e ol d befor e h e shal l fin d sufficien t caus e t o b e honest . Fo r hi s

knowledge standet h s o upo n th e abstract an d general , tha t happ y i s

that man who may understand him , and more happy tha t can apply wha t
he dot h understand .
On th e othe r side , th e historian , wantin g th e precept , i s so tied, no t
to what should be but t o what is, to the particular trut h of things and no t
to th e genera l reaso n o f things, tha t hi s example drawet h n o necessar y
consequence, and therefor e a les s fruitful doctrine .
Now dot h th e peerles s poe t perfor m both : fo r whatsoeve r th e philo sopher sait h shoul d be done, h e giveth a perfec t picture o f it in some one
by who m h e presupposet h i t wa s done ; s o a s h e coupleth th e genera l
notion wit h th e particular example . A perfect picture I say, for he yieldeth t o the power s of th e mind a n imag e o f that whereo f th e philosophe r
bestoweth bu t a wordis h description: whic h doth neithe r strike , pierce ,
nor posses s the sigh t o f the sou l so much a s that other doth.
For a s in outwar d things , t o a ma n tha t ha d neve r see n a n elephan t
or a rhinoceros , wh o shoul d tel l hi m mos t exquisitel y al l thei r shapes ,
colour, bigness , an d particula r marks , o r o f a gorgeou s palac e th e ar chitecture, wit h declarin g th e ful l beautie s migh t wel l make th e heare r
able t o repeat , a s i t wer e b y rote , al l h e ha d heard , ye t shoul d neve r
satisfy hi s inwar d conceit s wit h bein g witnes s t o itsel f o f a tru e livel y
knowledge: but th e sam e man , a s soo n a s he might se e those beast s well
painted, o r th e hous e wel l i n model , shoul d straightway s grow , withou t
need o f an y description , t o a judicia l comprehendin g o f them : s o n o
doubt th e philosophe r wit h hi s learned definitionb e i t o f virtue, vices ,
matters of public policy or private governmentreplenisheth the memory
with many infallible grounds of wisdom, which notwithstanding, lie dark
before th e imaginativ e an d judging power , i f they b e not illuminate d o r
figured fort h b y the speakin g pictur e o f Poesy.
Tully taket h muc h pains , an d man y time s not without poetica l helps ,
to mak e u s kno w th e force love o f our countr y hat h i n us . Le t u s bu t
hear ol d Anchises speaking in the midst of Troy's flames, or see Ulysses in
the fullnes s o f al l Calypso' s delight s bewai l hi s absenc e fro m barre n
and beggarl y Ithaca . Anger , th e Stoic s say , wa s a shor t madness : le t
but Sophocle s brin g yo u Aja x o n a stage , killin g an d whippin g shee p
and oxen , thinkin g the m th e arm y o f Greeks, wit h their chieftain s Agamemnon an d Menelaus , an d tel l m e if you have no t a mor e familia r insight int o ange r than finding in the Schoolme n hi s genus an d difference.
See whether wisdo m an d temperance i n Ulysse s and Diomedes , valou r
in Achilles , friendshi p in Nisu s and Euryalus , eve n to an ignoran t man
carry no t a n apparen t shining , and , contrarily , th e remors e o f con science i n Oedipus , th e soo n repentin g prid e o f Agamemnon, th e self devouring cruelt y i n hi s fathe r Atreus , th e violenc e o f ambition i n th e

118

By fear of punishment rathe r tha n lov e of virtue .

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AN APOLOG Y FO R POETR Y

two Theba n brothers, th e sour-sweetnes s of revenge i n Medea , and , t o

fall lower , th e Terentian Gnath o an d ou r Chaucer' s Pandar so expressed
that we now use their names to signify thei r trades; and finally , all virtues,
vices, and passion s so in thei r own natural seat s laid t o the view , that we
seem no t t o hear o f them, bu t clearl y to see through them . Bu t even in
the most excellen t determinatio n o f goodness, wha t philosopher' s counsel
can s o readily direc t a prince , a s th e feigne d Cyru s i n Xenophon ; o r a
virtuous ma n i n al l fortunes , a s Aeneas i n Virgil ; o r a whol e Common wealth, as the way of Sir Thomas More's Utopia ? I say the way, becaus e
where Sir Thomas More erred , i t was the faul t o f the man an d no t of the
poet, for tha t way of patternin g a Commonwealt h was mos t absolute ,
though h e perchanc e hat h no t s o absolutely performe d it . Fo r th e
question is , whether th e feigne d imag e of Poesy or the regular instructio n
of Philosophy hath the more forc e in teaching: wherein if the philosophers
have mor e rightl y showe d themselve s philosopher s tha n th e poet s hav e
attained t o th e hig h to p o f their profession , as in truth ,

you image s o f true matters , suc h a s indee d wer e done , an d no t suc h a s

fantastically o r falsel y ma y b e suggeste d t o hav e bee n done . Truly ,
Aristotle himself , i n hi s discours e o f Poesy , plainl y determinet h thi s
question, sayin g that Poetr y i s Philosophoteron an d Spoudaioteron, tha t i s t o
say, i t i s mor e philosophica l an d mor e studiousl y seriou s tha n history .
His reason is , because Poes y dealeth wit h Katholon, that is to say, with th e
universal consideration , an d th e histor y with Kathekaston, th e particula r
"now," sait h he , "th e universa l weigh s what i s fi t t o b e sai d o r done,
either i n likelihoo d o r necessit y (whic h th e Poes y consideret h i n hi s
imposed names) , and th e particula r onl y marks whether Alcibiades did,
or suffered , thi s o r that. " Thu s fa r Aristotle : whic h reaso n o f hi s (a s
all his ) is most ful l o f reason. Fo r indeed , i f the questio n were whether
it were better t o have a particular act trul y or falsely se t down, there is no
doubt whic h i s t o b e chosen , n o mor e tha n whethe r yo u ha d rathe r
have Vespasian' s pictur e righ t a s h e was , o r a t th e painter' s pleasur e
nothing resembling. Bu t i f the questio n b e for your own us e and learn ing, whether it b e better t o have it set down as it should be, or a s it was,
then certainl y i s mor e doctrinabl e th e feigne d Cyru s i n Xenopho n
than th e true Cyru s i n Justin, and th e feigne d Aeneas in Virgil tha n th e
right Aenea s in Dare s Phrygius .
As to a lad y that desire d to fashion he r countenanc e t o the bes t grace ,
a painte r shoul d more benefi t he r t o portrai t a mos t swee t face, writing
Canidia upon it, than to paint Canidi a as she was, who, Horace sweareth,
was fou l an d il l favoured.
If th e poe t d o hi s part aright , h e wil l sho w you i n Tantalus , Atreus ,
and suc h like , nothin g tha t i s no t t o b e shunned ; i n Cyrus , Aeneas ,
Ulysses, eac h thin g t o b e followed ; wher e th e historian , boun d t o tel l
things a s thing s were , canno t b e libera l (withou t h e wil l b e poetical )
of a perfec t pattern, but, a s in Alexander o r Scipi o himself , sho w doings,
some t o b e liked , some t o b e misliked . An d the n ho w wil l yo u discern
what t o follo w bu t b y you r ow n discretion , whic h yo u ha d withou t
reading Quintu s Curtius ? An d wherea s a ma n ma y say , thoug h i n
universal consideration of doctrine the poet prevaileth, yet that the history,
in his saying such a thin g was done, dot h warran t a man mor e in that h e
shall follow .
The answe r is manifest: tha t i f he stand upo n that was as if he should
argue, becaus e i t raine d yesterday , therefor e i t shoul d rain to-daythe n
indeed i t hat h som e advantage t o a gros s conceit; bu t i f he kno w an ex ample onl y inform s a conjecture d likelihood , and so go by reason , the
poet dot h s o far excee d him , a s he i s to frame hi s example t o tha t whic h
is most reasonable, be it in warlike, politic, or private matters; where the
historian i n hi s bare wa s hath man y time s tha t whic h w e call fortun e to

120

Mediocribus esse poetis,

Non Dii, non homines, non concessere Columnae:*

it is , I sa y again, no t th e faul t o f the art , bu t tha t b y fe w men tha t ar t

can b e accomplished .
Certainly, eve n our Saviou r Chris t could a s well have give n th e mora l
commonplaces o f uncharitablenes s an d humblenes s a s th e divin e nar ration o f Dive s an d Lazarus ; o r o f disobedienc e an d mercy , a s tha t
heavenly discours e of the los t child and th e gracious father ; but tha t Hi s
through-searching wisdo m kne w the estat e o f Dives burnin g i n hell , an d
of Lazaru s bein g i n Abraham' s bosom , woul d mor e constantl y (a s i t
were) inhabi t bot h th e memor y an d judgement . Truly , fo r myself ,
meseems I se e befor e m y eye s th e los t child' s disdainfu l prodigality ,
turned t o env y a swine' s dinner : whic h b y th e learne d Divine s ar e
thought no t historica l acts , bu t instructin g parables. Fo r conclusion , I
say the Philosophe r teacheth , bu t h e teacheth obscurely , so as the learne d
only ca n understan d him ; tha t i s to say , h e teacheth the m tha t ar e al ready taught . Bu t th e poe t i s th e foo d fo r th e tenderes t stomachs , th e
poet i s indeed th e righ t popula r philosopher , whereo f Aesop' s tale s give
good proof : whos e prett y allegories , stealin g unde r th e forma l tale s o f
beasts, mak e many, mor e beastl y than beasts , begi n t o hear th e sound of
virtue fro m thes e dum b speakers .
But no w ma y i t b e allege d that , i f this imaginin g o f matters be s o fit
for th e imagination , the n mus t the historia n need s surpass, wh o bringet h
6 Mediocr e poet s ar e no t endure d b y gods , men , o r bookseller s (Horace , Ar t o f Poetry,
11. 372-373) .

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PHILIP SIDNE Y

AN APOLOG Y FO R POETR Y

overrule th e bes t wisdom . Man y time s he mus t tel l event s whereof h e

can yiel d no cause: or, if he do, it mus t be poetical. For tha t a feigne d
example hat h a s muc h forc e t o teach a s a tru e exampl e (fo r as fo r t o
move, i t i s clear , sinc e th e feigne d ma y b e tune d t o th e highes t ke y of
passion), le t u s tak e on e exampl e wherei n a poe t an d a historia n d o
concur.
Herodotus an d Justi n d o bot h testif y tha t Zopyrus , Kin g Darius' s
faithful servant , seein g hi s maste r lon g resiste d b y th e rebelliou s Babylonians, feigne d himsel f in extrem e disgrac e o f his king : fo r verifyin g o f
which, h e cause d hi s ow n nos e an d ears t o b e cu t off , and s o flyin g t o
the Babylonians , wa s received, and fo r his known valou r s o far credited ,
that h e di d fin d mean s t o delive r the m ove r t o Darius . Muc h lik e
matter dot h Liv y recor d o f Tarquiniu s an d hi s son . Xenopho n ex cellently feignet h suc h anothe r stratage m performe d b y Abradate s i n
Cyrus's behalf . No w woul d I fai n know , i f occasion b e presente d unt o
you t o serv e you r princ e b y suc h a n hones t dissimulation , wh y yo u d o
not a s wel l lear n i t o f Xenophon' s fictio n a s o f the other' s verityan d
truly so much th e better , as you shall save your nose by th e bargain ; for
Abradates di d no t counterfei t so far. S o the n th e bes t o f the historia n
is subjec t t o th e poet ; fo r whatsoeve r action , o r faction , whatsoeve r
counsel, policy , o r wa r stratagem th e historia n i s bound t o recite , tha t
may th e poe t (i f he list ) wit h hi s imitation mak e hi s own, beautifyin g i t
both fo r further teaching , an d mor e delighting, a s it pleaseth him , having
all, fro m Dante' s heave n t o hi s hell , unde r th e authorit y o f hi s pen .
Which if I be asked what poet s have done so, as I might well name some,
yet say I, an d sa y again, I spea k of the art , an d no t of the artificer .
Now, t o tha t whic h commonl y i s attributed t o th e prais e o f histories,
in respec t o f th e notabl e learnin g i s gotte n b y markin g th e success , as
though therei n a ma n shoul d se e virtu e exalte d an d vic e punished
truly that commendatio n i s peculiar t o Poetry , an d fa r of f from History .
For indee d Poetr y eve r settet h virtu e s o out i n he r bes t colours , making
Fortune he r well-waitin g handmaid, tha t on e must need s be enamoure d
of her. Wel l may you see Ulysses in a storm, an d i n other har d plights ;
but the y ar e bu t exercise s o f patience an d magnanimity , t o mak e the m
shine th e mor e i n th e near-followin g prosperity . An d o f th e contrar y
part, i f evi l me n com e t o th e stage , the y eve r g o ou t (a s th e traged y
writer answered to one that mislike d the sho w of such persons) so manacled a s the y littl e animate folk s t o follo w them . Bu t th e historian , bein g
captived t o th e trut h o f a foolis h world , is many times a terro r fro m wel l
doing, an d a n encouragemen t t o unbridle d wickedness .
For see we not valiant Miltiade s rot i n his fetters: th e just Phocio n an d
the accomplishe d Socrate s pu t t o deat h lik e traitors ; th e crue l Severu s

live prosperously ; th e excellen t Severu s miserabl y murdered; Syll a an d

Marius dyin g i n thei r beds ; Pompe y an d Cicer o slai n the n whe n the y
would hav e though t exil e a happiness ?
See we no t virtuou s Cat o drive n t o kil l himself , an d rebel Caesa r s o
advanced tha t hi s name yet , after 1,60 0 years, lasteth in the highes t hon our? An d mar k bu t eve n Caesar' s ow n word s o f the forename d Syll a
(who i n tha t onl y di d honestly , t o pu t dow n hi s dishones t tyranny) ,
Liter as nescivit, 7 a s if want o f learning cause d hi m t o d o well . H e mean t
it no t b y Poetry , which , no t conten t wit h earthl y plagues , deviset h ne w
punishments i n hel l fo r tyrants , no r ye t b y Philosophy , whic h teachet h
Occidendos esse; s bu t n o doub t b y skil l i n History , fo r tha t indee d ca n
afford you r Cypselus , Periander , Phalaris , Dionysius , an d I kno w no t
how man y mor e o f th e sam e kennel , tha t spee d wel l enoug h i n thei r
abominable injustic e o r usurpation . I conclude , therefore , tha t h e ex celleth History , no t onl y in furnishin g th e min d wit h knowledge , but i n
setting i t forwar d t o tha t whic h deservet h t o b e calle d an d accounte d
good: whic h settin g forward, an d movin g t o wel l doing , indee d settet h
the laurel crown upon the poet a s victorious, not only of the historian, but
over th e philosopher , howsoeve r i n teachin g i t ma y b e questionable.
For suppose it be granted (tha t which I suppose with great reason ma y
be denied) tha t th e philosopher , in respect o f his methodical proceeding ,
doth teac h mor e perfectl y tha n th e poet, yet do I thin k that n o man i s so
much Philophilosophos 9 a s to compare the philosopher, in moving, with the
poet.
And tha t movin g i s of a highe r degre e tha n teaching , i t ma y b y thi s
appear, tha t i t i s wellnig h th e caus e an d th e effec t o f teaching . Fo r
who will be taught, if he be not moved with desire to be taught, and wha t
so muc h goo d dot h tha t teachin g brin g fort h ( I spea k stil l o f mora l
doctrine) a s tha t i t movet h on e t o d o tha t whic h i t dot h teach ? For ,
as Aristotle saith, it i s not Gnosis but Praxis 10 must be the fruit . An d ho w
Praxis canno t be , withou t bein g moved t o practise , i t i s no har d matte r
to consider.
The philosophe r showet h you th e way , h e informet h yo u o f the part icularities, as well of the tediousnes s of the way, as of the pleasan t lodgin g
you shal l hav e whe n you r journey i s ended, a s o f the man y by-turnings
that ma y diver t you fro m you r way . Bu t thi s is to n o ma n bu t t o hi m
that wil l rea d him , an d rea d hi m wit h attentiv e studiou s painfulness ;
which constant desir e whosoever hath in him, hath alread y passed half the

122

H e di d no t kno w literature .
They ar e t o be killed.
9 A love r o f th e philosopher .
10 Not mer e abstract knowledge, that is , but action.
7

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hardness o f th e way , an d therefor e i s beholding t o th e philosophe r bu t

for th e othe r half . Na y truly , learned me n hav e learnedl y thought tha t
where onc e reaso n hat h s o much overmastere d passion , a s that th e min d
hath a fre e desir e t o d o well : th e inwar d ligh t eac h min d hat h i n itsel f
is a s goo d a s a philosopher' s book ; seein g i n natur e w e kno w i t i s well
to d o well , and wha t i s well and wha t i s evil, althoug h no t i n th e word s
of art whic h philosophers bestow upon us. Fo r out o f natural conceit th e
philosophers dre w it ; bu t t o b e move d t o d o tha t whic h w e know, or t o
be move d wit h desir e t o know , Ho c opus, hie labor est. 11
Now therei n o f all science s ( I spea k stil l o f human, an d accordin g t o
the human e conceits ) i s our poe t th e monarch . Fo r h e dot h no t onl y
show th e way , bu t givet h s o sweet a prospec t int o the way , a s will entic e
any ma n t o ente r int o it . Nay , h e doth , a s i f your journey shoul d li e
through a fai r vineyard , a t th e firs t giv e yo u a cluste r o f grapes , that ,
full o f that taste , yo u ma y lon g t o pas s further . H e beginnet h no t wit h
obscure definitions , whic h mus t blu r th e margen t wit h interpretations ,
and loa d th e memor y wit h doubtfulness ; bu t h e comet h t o yo u wit h
words set in delightfu l proportion , eithe r accompanie d with , or prepare d
for, th e well enchanting skill of music; and wit h a tale forsooth h e cometh
unto you, with a tale which holdeth children from play , and ol d men fro m
the chimney corner. And , pretending no more, dot h intend th e winning
of the min d fro m wickednes s to virtue: even as the chil d i s often brough t
to tak e mos t wholesom e thing s b y hidin g the m i n suc h othe r a s hav e a
pleasant taste: which, i f one should begi n t o tell them th e natur e o f aloes
or rhubar b the y shoul d receive , woul d soone r tak e thei r physi c at thei r
ears tha n a t thei r mouth . S o is it i n me n (mos t of which are childis h in
the bes t things , til l the y b e cradle d i n thei r graves) : glad the y will b e t o
hear th e tales o f Hercules , Achilles , Cyrus , an d Aeneas ; and , hear ing them , mus t need s hea r th e righ t descriptio n o f wisdom, valour, an d
justice; which , i f they ha d bee n barely , tha t i s to say philosophically, set
out, the y woul d swea r the y b e brough t t o schoo l again .
That imitation whereo f Poetr y is , hath th e most conveniency to Nature
of all other, insomuc h that , as Aristotle saith, those things which in them selves ar e horrible , a s crue l battles , unnatura l monsters , ar e mad e i n
poetical imitatio n delightful . Truly , I hav e know n men, tha t eve n wit h
reading Amadis d e Gaule (whic h Go d knowet h wanteth muc h o f a perfec t
poesy) have found thei r hearts moved to the exercise of courtesy, liberality,
and especiall y courage .
Who readet h Aenea s carryin g ol d Anchise s on hi s back, tha t wishet h
not it were his fortune to perform so excellent an ac t ? Who m d o not th e

words o f Turnus move , th e tal e o f Turnus havin g plante d hi s imag e i n

the imagination?

124

11

This is the work, this the labo r (Aeneid, VI , 129) .

125

Fugientem haec terra videbit?

Usque adeone mori miserum est? 12

Where th e philosophers , as they scorn t o delight, s o must they be content

little t o move , savin g wrangling whether Virtu e b e th e chie f or th e onl y
good, whethe r th e contemplativ e o r th e activ e lif e d o excel : whic h
Plato an d Boethiu s wel l knew , an d therefor e made Mistres s Philosoph y
very ofte n borro w th e maskin g raiment o f Poesy. Fo r eve n thos e hardhearted evi l men who think virtue a school name, and kno w no other goo d
but indulgere genio, 13 an d therefor e despise th e auster e admonition s o f th e
philosopher, an d fee l no t th e inwar d reaso n the y stan d upon , ye t wil l
be conten t t o b e delightedwhic h i s al l th e goo d fello w poet seemet h
to promisean d s o stea l t o se e th e for m o f goodness , whic h see n the y
cannot bu t lov e er e themselve s be aware , a s i f the y took a medicin e o f
cherries. Infinit e proof s o f the strang e effect s o f thi s poetical inventio n
might b e alleged ; onl y tw o shal l serve, whic h ar e s o ofte n remembere d
as I thin k al l me n kno w them .
The on e o f Menenius Agrippa, who , whe n th e whol e peopl e o f Rome
had resolutel y divided themselve s fro m th e Senate , wit h apparen t sho w
of utte r ruin , thoug h h e wer e (fo r that time ) a n excellen t orator , cam e
not amon g the m upo n trus t o f figurativ e speeche s o r cunnin g insinua tions, an d muc h les s wit h farfetche d maxim s o f Philosophy , whic h
(especially i f the y wer e Platonic ) the y mus t hav e learne d geometr y
before the y coul d wel l hav e conceived ; bu t forsoot h h e behave s himsel f
like a homel y and familia r poet . H e tellet h the m a tale , tha t ther e was
a tim e when all the parts of the body made a mutinous conspiracy agains t
the belly , which the y though t devoure d th e fruit s o f each other' s labour :
they conclude d the y woul d le t s o unprofitable a spende r starve . I n th e
end, t o b e shor t (fo r the tal e i s notorious, and a s notorious tha t i t wa s a
tale), with punishing the belly they plagued themselves . This applied b y
him wrough t suc h effec t i n th e people , a s I neve r read tha t eve r word s
brought fort h bu t the n s o sudde n an d s o good a n alteration ; fo r upo n
reasonable condition s a perfec t reconcilemen t ensued . The othe r is of
Nathan th e Prophet , who, whe n th e hol y David ha d s o far forsake n Go d
as t o confir m adulter y wit h murder , whe n h e wa s t o d o th e tenderes t
office of a friend , in laying his own sham e befor e his eyes, sent by God to
call agai n s o chosen a servant , ho w dot h h e i t bu t b y tellin g o f a ma n
12 Shall this land see [Turnus] fleeing away? I s it s o wretched a thin g to di e as that?
(Aeneid, XII , 645-646).
13 To indulge one's nature.

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AN APOLOG Y FO R POETR Y

whose belove d lam b wa s ungratefull y take n fro m hi s bosom?th e

application mos t divinel y true, bu t th e discours e itself feigned. Whic h
made David ( I speak of the second and instrumenta l cause) as in a glass to
see his own filthiness, as that heavenly Psalm o f Mercy wel l testifieth .
By these , therefore , examples an d reasons , I thin k it ma y b e manifes t
that th e Poet , with that sam e han d o f delight, doth dra w th e min d mor e
effectually tha n an y othe r ar t doth : an d s o a conclusio n no t unfitl y en sueth, that , a s Virtu e i s th e mos t excellen t restin g plac e fo r al l worldl y
learning to make his end of, so Poetry, bein g th e most familia r to teach it ,
and mos t princel y t o mov e toward s it , i n th e mos t excellen t wor k i s the
most excellen t workman . Bu t I a m conten t no t onl y t o deciphe r hi m
by hi s work s (althoug h work s i n commendatio n o r disprais e mus t eve r
hold a n hig h authority) , bu t mor e narrowl y wil l examin e hi s parts : so
that, as in a man, thoug h all together may carry a presence full o f majesty
and beauty , perchance in some one defectious piece we may find a blemish.
Now i n hi s parts, kinds , or specie s (a s you lis t t o ter m them) , i t i s to b e
noted tha t som e poesie s hav e couple d togethe r tw o o r thre e kinds , a s
tragical an d comical , whereupo n i s rise n th e tragi-comical . Some , i n
the lik e manner , hav e mingle d pros e an d verse , a s Sannazzaro an d Boe thius. Som e hav e mingle d matter s heroical and pastoral . Bu t that com eth al l t o on e i n thi s question , for , i f severed the y b e good , th e con junction canno t b e hurtful . Therefore , perchanc e forgettin g some, an d
leaving som e as needless * to be remembered , it shal l not be amis s in a
word t o cite the special kinds, to see what faults may b e found i n the righ t
use o f them .
Is it the n th e Pastora l Poe m whic h is misliked ? Fo r perchanc e wher e
the hedg e i s lowes t the y wil l soones t lea p over . I s th e poo r pip e dis dained, whic h sometim e ou t o f Melibaeus ' mout h ca n sho w th e miser y
of people unde r har d lord s o r ravenin g soldiers , an d again , b y Tityrus ,
what blessednes s is derived t o the m tha t li e lowest fro m th e goodnes s of
them tha t si t highest? sometimes, unde r th e prett y tale s o f wolves an d
sheep, ca n includ e the whole considerations of wrongdoing and patience ;
sometimes sho w that contentio n fo r trifles ca n ge t bu t a triflin g victory ;
where perchanc e a ma n ma y se e tha t eve n Alexande r an d Darius ,
when the y strave who should be cock of this world's dunghill, the benefi t
they go t wa s tha t th e afterliver s ma y say ,

Or i s i t th e lamentin g Elegiac , whic h i n a kin d hear t woul d mov e

rather pit y tha n blame , wh o bewail s wit h th e grea t philosophe r
Heraclitus th e weaknes s of mankind and th e wretchedness of the world ;
who surel y i s t o b e praised , eithe r fo r compassionat e accompanyin g
just cause s o f lamentation , o r fo r rightl y pointin g ou t ho w wea k b e
the passion s o f woefulnes s ? I s i t th e bitte r bu t wholesom e Iambic ,
which rub s th e galle d mind , i n makin g shame th e trumpe t o f villainy
with bol d and ope n crying out against naughtines s ? O r th e Satiric , who

126

Haec memini et victum frustra contendere Thirsin;

Ex illo Condon, Condon est tempore nobis. 1*
14 I recall thos e things , and tha t the conquered Thyrsi s strove in vain: From tha t time,
Corydon fo r us is Corydon (Virgil , Eclogue, VII, 69-70) .

127

Omne vafer vitium ridenti tangit amico: 15

who sportingl y never leavet h unti l h e mak e a ma n laug h a t folly , and ,

at lengt h ashamed , t o laug h a t himself , whic h h e canno t avoid , withou t
avoiding th e folly ; who , while
tircum praecordia ludit^

giveth u s t o fee l ho w man y headache s a passionat e lif e bringet h u s to ;

how, whe n all is done ,
Est Ulubris animus si nos non deficit aequus?

11

No, perchanc e i t is the Comic, who m naught y play-maker s an d stage keepers hav e justl y mad e odious . T o th e argumen t o f abus e I wil l
answer after . Onl y thu s muc h no w i s t o b e said , tha t th e Comed y i s
an imitatio n of the commo n error s o f our life , whic h h e representet h i n
the mos t ridiculou s and scornfu l sor t tha t ma y be , s o as i t i s impossible
that an y beholde r ca n b e conten t t o b e such a one *
Now, a s in Geometr y th e obliqu e mus t b e know n as well as the right ,
and i n Arithmeti c th e od d a s wel l a s the even , so i n th e action s o f ou r
life who seeth not th e filthiness of evil wanteth a grea t foi l t o perceive th e
beauty o f virtue. Thi s dot h th e Comed y handl e s o in ou r privat e an d
domestical matters , a s wit h hearin g i t w e ge t a s i t wer e a n experience ,
what i s to b e looke d fo r o f a niggardl y Demea , o f a craft y Davus , o f a
flattering Gnatho , o f a vaingloriou s Thraso; an d no t onl y to kno w what
effects ar e t o b e expected , bu t t o kno w wh o b e such , b y th e signifyin g
badge given the m b y the comedian. An d littl e reason hat h an y ma n t o
say tha t me n lear n evi l b y seein g i t s o se t out ; since , a s I sai d before ,
there i s no ma n livin g but, b y th e forc e trut h hat h i n nature , n o soone r
seeth thes e me n pla y thei r parts , bu t wishet h the m i n pistrinum; 18
15 The rogu e touche s ever y vic e whil e causin g his frien d to laug h (Persius , Satires, I,
116-117).
16 He play s aroun d the heart-string s (sam e passage) .
17 Happiness i s foun d i n Ulabra e [a n extinc t o r dea d city ] i f we hav e a san e min d
(Horace, Epistles, I , 11 , 30).
18 A Roman mil l t o which slave s were ofte n condemne d a s punishment .

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although perchance th e sac k o f his own fault s li e so behind hi s back tha t

he seet h no t himsel f dance th e sam e measure ; wheret o ye t nothin g ca n
more ope n hi s eyes than t o fin d hi s own action s contemptibl y se t forth .
So tha t th e righ t us e o f Comed y wil l ( I think ) b y nobod y b e blamed ,
and muc h les s o f th e hig h an d excellen t Tragedy , tha t openet h th e
greatest wounds , an d showet h fort h th e ulcer s tha t ar e covere d wit h
tissue; tha t maket h king s fea r t o b e tyrants , an d tyrant s manifes t thei r
tyrannical humours ; that , wit h stirrin g th e affect s o f admiratio n an d
commiseration, teachet h th e uncertaint y o f thi s world , an d upo n ho w
weak foundation s gilde n roof s ar e builded ; tha t maket h u s know,

they woul d do . An d wher e a ma n ma y sa y tha t Pinda r man y time s

praiseth highl y victorie s of small moment , matter s rathe r o f sport tha n
virtue; as it may b e answered, i t was the faul t o f the poet , an d no t o f the
poetry, s o indeed th e chief fault was in the time and custo m o f the Greeks ,
who set those toy s at so high a pric e tha t Phili p of Macedon reckone d a
horse-race wo n a t Olympu s amon g hi s three fearfu l felicities . Bu t as the
inimitable Pinda r ofte n did , s o is that kin d mos t capabl e an d mos t fit to
awake th e thought s fro m th e slee p o f idleness , t o embrac e honourabl e
enterprises.
There rest s the Heroical , whos e very nam e ( I think ) shoul d daun t al l
backbiters; for by what concei t ca n a tongu e b e directe d t o speak evil of
that whic h drawet h wit h i t n o les s champion s tha n Achilles , Cyrus ,
Aeneas, Turnus , Tydeus , an d Rinaldo ? wh o dot h no t onl y teac h an d
move t o a truth , bu t teachet h an d movet h t o the most high and excellent
truth; wh o maket h magnanimit y an d justice shin e throughou t al l misty
fearfulness an d fogg y desires; who, if the saying of Plato and Tull y be true,
that wh o coul d se e Virtue woul d b e wonderfull y ravishe d wit h th e lov e
of he r beautythi s ma n set s he r ou t t o mak e he r mor e lovel y i n he r
holiday apparel, t o the eye of any that wil l deign not to disdain until they
understand. Bu t i f anythin g b e alread y sai d i n th e defenc e o f swee t
Poetry, al l concurret h to the maintaining the Heroical, whic h i s not onl y
a kind , bu t th e bes t an d mos t accomplishe d kin d o f Poetry. Fo r a s th e
image of each actio n stirret h and instructet h th e mind , s o the loft y imag e
of such worthie s mos t inflamet h the min d wit h desir e t o b e worthy, an d
informs with counsel how to be worthy. Onl y le t Aeneas be worn in th e
tablet o f your memory, ho w he governeth himself in the rui n of his country, i n th e preservin g hi s ol d father , an d carryin g awa y hi s religious
ceremonies, in obeyin g the god' s commandmen t to leav e Dido , thoug h
not onl y al l passionat e kindness , bu t eve n th e huma n consideratio n o f
virtuous gratefulness , woul d hav e crave d othe r o f him ; ho w i n storms ,
how in sports, ho w in war, ho w in peace, ho w a fugitive , ho w victorious,
how besieged , ho w besieging , ho w t o strangers , ho w t o allies , ho w t o
enemies, ho w t o hi s own; lastly , ho w i n hi s inwar d self , an d ho w i n hi s
outward government , an d I think , i n a min d no t prejudice d wit h a
prejudicating humour , h e wil l b e foun d i n excellenc y fruitful , yea , eve n
as Horace saith ,

128

Qui sceptra saevus duro imperio regit,

Timet timentes, metus in auctorem redit. 19

But ho w much i t ca n move , Plutarc h yieldet h a notabl e testimon y of

the abominabl e tyran t Alexande r Pheraeus , fro m whos e eye s a tragedy ,
well mad e an d represented , dre w abundanc e o f tears, who , withou t
all pity , had murdere d infinit e numbers , and som e of his own blood , so
as he , tha t wa s no t ashame d t o mak e matter s fo r tragedies, ye t coul d
not resis t th e swee t violenc e o f a tragedy .
And i f it wrough t n o furthe r goo d i n him , i t wa s tha t he , i n despit e
of himself , withdre w himsel f fro m hearkenin g t o tha t whic h migh t
mollify hi s hardene d heart . Bu t i t i s not th e Traged y the y d o mislike;
for i t wer e to o absur d t o cas t ou t s o excellent a representatio n o f whatsoever is most worthy to be learned. I s it the Lyric that most displeaseth ,
who wit h hi s tune d lyre , an d well-accorde d voice , givet h praise , th e
reward o f virtue, to virtuous acts, wh o gives moral precepts , an d natura l
problems, who sometimes raiseth up his voice to the height of the heavens,
in singin g the laud s of the immorta l Go d ? Certainly, I mus t confes s m y
own barbarousness , I neve r hear d th e ol d son g o f Perc y an d Dougla s
that I found no t my heart move d mor e tha n wit h a trumpet; and ye t is it
sung but b y some blind crowder , wit h n o rougher voic e tha n rud e style ;
which, bein g s o evil apparelle d i n th e dus t an d cobweb s o f that uncivi l
age, wha t woul d i t work, trimmed i n th e gorgeou s eloquenc e o f Pindar?
In Hungar y I hav e see n i t th e manne r a t al l feasts , an d othe r suc h
meetings, to have songs of their ancestors' valour ; which that right soldier like nation thin k the chiefest kindler s of brave courage . Th e incompara ble Lacedemonians di d not onl y carry tha t kin d of music eve r wit h the m
to the field, but eve n a t home , a s such songs were made, s o were they all
content t o b e th e singer s o f them, whe n th e lust y men wer e t o tel l wha t
they did , th e ol d me n wha t the y ha d done , an d th e youn g me n wha t
19 The savag e rule r wh o wield s th e sceptr e wit h a har d han d fear s hi s frightene d
subjects, an d fea r thu s returns t o the author of it (Seneca , Oedipus, 705-706).

Melius Chrysippo et Crantore. 20

But trul y I imagin e i t fallet h ou t wit h thes e poet-whippers , a s wit h

some good women , who often ar e sick, but i n faith the y cannot tel l where.
20 Better tha n do Chrysippus an d Granto r (Epistles, I , 2 , 4). Horace is statin g tha t th e
knowledge of the good is better learned from Home r than fro m th e above two philosophers .

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So the nam e of Poetry is odious to them, but neithe r his cause nor effects ,
neither th e su m that contain s him nor the particularities descending fro m
him, give any fast handle to thei r carpin g dispraise.
Since then Poetr y i s of all human learnin g th e most ancient an d o f most
fatherly antiquity , a s fro m whenc e othe r learning s hav e take n thei r
beginnings; since it is so universal tha t no learned natio n doth despis e it ,
nor no barbarous natio n i s without it; sinc e both Roma n an d Gree k gav e
divine name s unt o it, the one of "prophesying," the othe r of "making,"
and tha t indee d tha t nam e o f "making" i s fit for him , considerin g tha t
whereas othe r Art s retai n themselve s withi n thei r subject , an d receive ,
as i t were , their bein g fro m it , the poe t onl y bringet h hi s own stuff , an d
doth no t learn a conceit out of a matter, bu t maketh matter fo r a conceit;
since neithe r hi s descriptio n no r hi s en d containet h an y evil , th e thin g
described canno t b e evil; since his effects b e so good a s to teach goodnes s
and t o delight th e learners ; sinc e therei n (namel y i n moral doctrine , th e
chief o f all knowledges ) h e dot h no t onl y fa r pas s th e historian , but , fo r
instructing, i s wellnigh comparabl e t o th e philosopher , and , fo r moving ,
leaves hi m behin d him ; sinc e th e Hol y Scriptur e (wherei n ther e i s n o
uncleanness) hat h whol e part s i n i t poetical , an d tha t eve n ou r Saviou r
Christ vouchsafe d to use the flowers of it; since all his kinds are no t onl y
in thei r unite d form s bu t i n thei r severe d dissection s fully commendable ;
I think (and think I think rightly) the laurel crown appointed fo r triumphing captain s dot h worthil y (o f al l othe r learnings ) honou r th e poet' s
triumph. Bu t becaus e w e hav e ear s a s wel l a s tongues , an d tha t th e
lightest reason s tha t ma y b e will seem t o weigh greatly, if nothing be pu t
in th e counterbalance , le t us hear, and, a s well a s we can, ponder , wha t
objections ma y b e made agains t thi s art, whic h ma y b e worthy eithe r of
yielding o r answering .
First, trul y I not e no t onl y in thes e Mysomousoi, poet-haters , bu t i n al l
that kin d o f people wh o seek a prais e b y dispraising others, tha t the y d o
prodigally spend a grea t man y wanderin g word s i n quip s an d scoffs ,
carping an d taunting at each thing, which, by stirring the spleen, may stay
the brai n fro m a thoroug h beholdin g th e worthines s o f th e subject .
Those kin d o f objections , a s the y ar e ful l o f ver y idl e easiness , since
there is nothing o f so sacred a majesty but tha t a n itching tongue may ru b
itself upo n it , s o deserve the y n o othe r answer , but , instea d o f laughin g
at th e jest, t o laugh a t th e jester. W e kno w a playin g wi t ca n prais e
the discretio n o f a n ass , th e comfortablenes s o f bein g i n debt , an d th e
jolly commodit y o f being sic k of the plague . S o of the contrar y side , i f
we wil l tur n Ovid' s verse ,

that "goo d li e hid i n nearnes s o f the evil, " Agripp a wil l b e a s merry i n
showing th e vanit y o f Scienc e a s Erasmu s wa s i n commendin g o f folly .
Neither shall any man or matter escape some touch of these smiling railers.
But fo r Erasmu s an d Agrippa , the y ha d anothe r foundatio n tha n th e
superficial par t woul d promise. Marry , thes e other pleasan t faultfinders ,
who will correct th e ver b befor e the y understan d th e noun , an d confut e
others' knowledg e before the y confirm thei r own, I would have them only
remember tha t scoffin g comet h no t o f wisdom ; s o a s th e bes t titl e i n
true Englis h they get with their merriments is to b e calle d good fools , fo r
so have ou r grav e forefather s eve r terme d tha t humorou s kind of jesters.
But that which giveth greatest scope to their scorning humours is rhyming
and versing . I t i s already said (and , as I think, truly said) it is not rhym ing and versin g that maket h Poesy . On e ma y b e a poe t withou t versing ,
and a versifie r withou t poetry . Bu t ye t presuppos e i t wer e inseparabl e
(as indee d i t seemet h Scalige r judgeth ) trul y i t wer e a n inseparabl e
commendation. Fo r i f Oratio nex t t o Ratio, Speec h nex t t o Reason ,
be th e greates t gif t bestowe d upo n mortality , tha t canno t b e praiseles s
which dot h mos t polis h tha t blessing o f speech ; whic h consider s eac h
word, not only (as a man ma y say ) by his forcible quality , but b y his best
measured quantity , carryin g eve n i n themselve s a harmon y (without ,
perchance, number , measure , order , proportio n b e i n ou r tim e grow n
odious). Bu t la y asid e th e jus t praise i t hath , b y bein g th e onl y fi t
speech fo r Musi c (Music , I say , th e most divin e strike r o f th e senses) ,
thus much is undoubtedly true , that i f reading b e foolish without remem bering, memor y bein g th e onl y treasure r o f knowledge , thos e word s
which are fittest for memory ar e likewis e most convenien t fo r knowledge.
Now, tha t vers e far exceedeth pros e in th e knittin g up o f the memory ,
the reaso n i s manifest,the words (beside s thei r delight , whic h hat h a
great affinit y t o memory) bein g so set as one wor d cannot b e lost but th e
whole wor k fails ; whic h accuset h itself , callet h th e remembranc e bac k
to itself , an d s o mos t strongl y confirmeth it . Besides , on e wor d so , a s
it were , begettin g another , as , b e i t i n rhym e o r measure d verse , b y th e
former a ma n shal l hav e a nea r gues s t o th e follower : lastly , even the y
that hav e taugh t th e ar t o f memor y hav e showe d nothin g s o apt fo r i t
as a certai n roo m divide d int o man y place s wel l and thoroughl y known.
Now, that hat h the verse in effect perfectly , ever y word having his natural
seat, whic h sea t mus t need s mak e th e words remembered. Bu t wha t
needeth mor e i n a thing so known to all men? Wh o i s it that eve r was a
scholar tha t dot h no t carr y awa y some verses of Virgil, Horace, o r Cato,
which in his youth he learned, and eve n to his old age serve him for hourly
lessons? Bu t th e fitnes s i t hat h fo r memor y i s notabl y prove d b y al l
delivery o f Arts : wherei n fo r th e mos t part , fro m Gramma r t o Logic ,

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Mathematic, Physic , and th e rest , th e rule s chiefly necessar y t o be borne

away ar e compile d i n verses . S o that , vers e bein g i n itsel f swee t an d
orderly, an d bein g bes t fo r memory , th e onl y handl e o f knowledge , i t
must be in jest that any man ca n speak against it. No w then go we to the
most importan t imputation s lai d to the poo r poets . For augh t I can
yet learn , the y ar e these . First , tha t ther e bein g man y othe r mor e
fruitful knowledges , a man migh t bette r spen d his time i n them tha n i n
this. Secondly , tha t it is the mother of lies. Thirdly , tha t it is the nurse
of abuse, infecting u s with many pestilent desires, with a siren's sweetness
drawing th e min d t o th e serpent' s tal e o f sinfu l fancy,an d herein ,
especially, comedie s giv e th e larges t fiel d t o ea r (a s Chauce r saith),
how both in other nations and i n ours, before poets did softe n us , we were
full o f courage, give n t o martia l exercises , the pillar s of manlike liberty ,
and no t lulle d asleep in shady idleness with poets' pastimes . An d lastly ,
and chiefly , the y cr y ou t wit h a n ope n mouth , a s i f they outsho t Robin
Hood, tha t Plat o banishe d the m ou t o f hi s Commonwealth . Truly ,
this is much, if there b e much trut h in it . First , t o th e first, that a ma n
might bette r spen d hi s time i s a reaso n indeed : bu t i t dot h (a s they say)
butpetereprincipium:21 fo r if it be, as I affirm , tha t n o learning is so good a s
that whic h teacheth an d movet h to virtue, and tha t non e can bot h teac h
and mov e thereto so much as Poetry, the n i s the conclusio n manifest tha t
ink an d pape r canno t b e t o a mor e profitabl e purpose employed . An d
certainly, thoug h a ma n shoul d gran t thei r firs t assumption , i t shoul d
follow (methinks ) ver y unwillingly, tha t goo d i s not goo d becaus e bette r
is better. Bu t I stil l and utterl y deny tha t ther e i s sprung out o f earth a
more fruitfu l knowledge . T o th e secon d therefore , tha t the y shoul d b e
the principa l liars , I answe r paradoxically , bu t truly , I thin k truly, that
of al l writer s unde r th e su n th e poe t i s th e leas t liar , and , thoug h h e
would, as a poe t can scarcely be a liar. Th e astronomer , with hi s cousin
the geometrician , ca n hardl y escape , whe n the y tak e upo n the m t o
measure th e heigh t o f th e stars .
How often , thin k you , d o th e physician s lie, whe n the y ave r thing s
good fo r sicknesses , whic h afterward s sen d Charo n a grea t numbe r o f
souls drowne d i n a potio n befor e the y com e t o hi s ferry? An d n o les s of
the rest, which take upon the m t o affirm. Now , for the poet, h e nothin g
affirms, an d therefor e never lieth . For , a s I tak e it , t o li e i s t o affir m
that t o b e tru e whic h i s false; s o as th e othe r artists , an d especiall y th e
historian, affirming man y things, can, in the cloudy knowledge of mankind,
hardly escap e fro m man y lies . Bu t th e poe t (a s I sai d before ) neve r
affirmeth. Th e poet neve r maket h an y circle s about you r imagination ,
to conjur e yo u to believe for true what h e writes. H e citet h not author -

ities o f othe r histories , bu t eve n fo r hi s entr y calleth th e swee t Muse s

to inspire into hi m a goo d invention ; in truth , no t labourin g t o tell you
what is , or i s not , bu t wha t shoul d o r shoul d no t be . An d therefore ,
though h e recoun t thing s no t true , ye t becaus e h e tellet h the m no t fo r
true, h e liet h not,withou t w e will sa y that Natha n lie d i n hi s speech ,
before alleged , t o David ; whic h a s a wicke d ma n durs t scarc e say , s o
think I none so simple would say that Aesop lied in the tales of his beasts:
for wh o think s that Aeso p wri t i t fo r actuall y tru e wer e wel l worth y t o
have hi s name chronicle d amon g th e beast s h e writeth of.
What chil d is there that, coming to a play, and seein g Thebes written in
great letters upo n a n old door, doth believ e tha t it is Thebes ? I f then a
man ca n arrive , a t tha t child' s age , t o know tha t th e poets' person s an d
doings ar e bu t picture s wha t shoul d be , and no t storie s wha t hav e been ,
they wil l neve r giv e th e li e t o thing s no t affirmativel y bu t allegorically
and figuratively written. An d therefore , a s i n History, lookin g fo r truth ,
they go away ful l fraugh t with falsehood, so in Poesy , looking for fiction ,
they shal l us e th e narratio n bu t a s a n imaginative ground-plo t o f a
profitable invention .
But heret o i s replied, tha t th e poet s giv e name s t o me n they writ e of,
which argueth a conceit o f an actual truth , and so , not being true , prove s
a falsehood . An d dot h th e lawye r li e then , whe n unde r th e name s o f
"John a Stile" and "Joh n a Noakes" he puts his case? Bu t that i s easily
answered. Thei r naming o f men i s but t o mak e thei r pictur e th e mor e
lively, an d no t t o buil d an y history ; paintin g men , the y canno t leav e
men nameless . W e se e we cannot pla y a t ches s bu t tha t w e must giv e
names t o our chessmen; and yet , methinks, he were a very partial cham pion o f truth that woul d sa y we lied fo r giving a piec e o f wood th e rev erend titl e of a bishop. Th e poe t namet h Cyru s or Aeneas no other wa y
than t o sho w wha t me n o f their fames , fortunes , an d estate s shoul d do .
Their thir d is , how much i t abuset h men' s wit , trainin g i t t o wanto n
sinfulness an d lustfu l love : for indeed tha t is the principal, i f not th e only,
abuse I ca n hea r alleged . The y sa y th e Comedie s rathe r teac h tha n
reprehend amorous conceits . The y say the Lyri c is larded wit h passion ate sonnets , th e Elegia c weep s th e wan t o f his mistress, and tha t even t o
the Heroical Cupi d hat h ambitiousl y climbed . Alas , Love, I would thou
couldst as well defend thyself as thou canst offen d others . I would thos e
on who m tho u dos t atten d coul d eithe r pu t the e away , o r yiel d goo d
reason wh y the y kee p thee . Bu t gran t lov e o f beaut y t o b e a beastly
fault (althoug h i t b e very hard, since only man, an d n o beast, hat h tha t
gift t o discer n beauty) ; gran t tha t lovel y name o f Love t o deserv e al l
hateful reproache s (althoug h even som e o f my master s th e philosopher s
spent a goo d dea l o f their lamp-oi l i n settin g fort h th e excellenc y o f it);

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21

Beg the question .

133

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grant, I say , whatsoever they will hav e granted ; tha t no t onl y love, bu t
lust, bu t vanity , but (i f they list) scurrility , possesseth many leave s of th e
poets' books: yet think I, when this is granted, the y will find their sentenc e
may wit h goo d manner s pu t th e las t word s foremost , an d no t sa y tha t
Poetry abuset h man' s wit , bu t tha t man' s wi t abuseth Poetry.
For I wil l not den y but tha t man' s wi t may make Poesy , which should
be Eikastike, whic h som e learne d hav e defined , "figurin g fort h goo d
things," to b e Phantastike, which doth , contrariwise, infec t th e fanc y wit h
unworthy objects, as the painter , tha t shoul d give to th e ey e either som e
excellent perspective, o r some fine picture, fit for building or fortification ,
or containing i n i t some notable example, a s Abraham sacrificin g hi s son
Isaac, Judith killin g Holofernes , David fightin g wit h Goliath , ma y leav e
those, an d pleas e a n ill-please d ey e with wanto n show s of better hidde n
matters. Bu t what, shall the abuse of a thing make the right use odious ?
Nay truly , thoug h I yiel d tha t Poes y ma y no t onl y b e abused , bu t tha t
being abused , b y th e reaso n o f his sweet charming force , i t ca n d o mor e
hurt tha n an y othe r arm y o f words, yet shall it be so far fro m concludin g
that the abuse should give reproach t o the abused, that contrariwis e it is a
good reason , tha t whatsoever , bein g abused , dot h mos t harm , bein g
rightly used (an d upon th e right use each thin g conceiveth his title), doth
most good .
Do we not see the skill of Physic (the best rampire to our often-assaulted
bodies), bein g abused , teac h poison , th e mos t violen t destroyer ? Dot h
not knowledg e of Law, whos e en d i s to eve n an d righ t al l things , bein g
abused, gro w th e crooke d fostere r o f horribl e injuries ? Dot h no t (t o
go to the highest) God's word abused breed heresy , and Hi s Name abuse d
become blasphemy ? Truly , a needl e canno t d o muc h hurt , an d a s
truly (wit h leave of ladies be it spoken) it cannot do much good. Wit h a
sword tho u mayest kill th y father , an d wit h a swor d tho u mayes t defen d
thy princ e an d country . S o that, a s in thei r calling poet s th e father s of
lies the y sa y nothing , s o in thi s their argumen t o f abuse the y prov e th e
commendation.
They allege herewith, that befor e poet s began t o be in price our natio n
hath se t thei r heart' s deligh t upo n action , an d no t upo n imagination ,
rather doin g thing s worth y t o b e written , tha n writin g thing s fi t t o b e
done. Wha t tha t beforetim e was, I thin k scarcely Sphinx ca n tell , since
no memor y i s s o ancien t tha t hat h th e precedenc e o f Poetry . An d
certain i t i s that, i n ou r plaines t homeliness , yet neve r wa s th e Albion
nation without Poetry. Marry , this argument, though it be levelled against
Poetry, ye t i s it indee d a chain-shot agains t al l learning , o r bookishness ,
as they commonly term it . O f such mind wer e certain Goths , o f whom
it i s written that, havin g in th e spoi l of a famou s cit y taken a fai r library ,

one hangman, belike , fit to execute the fruits o f their wits, who ha d mur dered a grea t numbe r o f bodies , would hav e se t fire on it. "No, " sai d
another ver y gravely, "tak e hee d wha t yo u do , fo r while the y ar e bus y
about thes e toys , w e shal l wit h mor e leisur e conque r thei r countries."
This indee d i s th e ordinar y doctrin e o f ignorance , an d man y word s
sometimes I hav e hear d spen t i n it : bu t becaus e thi s reason i s generally
against al l learning, a s well as Poetry, o r rather , al l learning bu t Poetry ;
because it were too large a digression to handle, or at least too superfluous
(since i t i s manifes t tha t al l governmen t o f actio n i s t o b e gotten b y
knowledge, an d knowledg e best b y gathering man y knowledges , which is
reading), I only , wit h Horace , t o hi m tha t i s of that opinion ,

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lubeo stultum esse libenter: 22

for a s fo r Poetry itself , i t i s the frees t fro m thi s objection. Fo r poetr y i s

the companio n o f the camps .
I dar e undertake , Orland o Furioso , o r hones t Kin g Arthur , wil l
never displeas e a soldier : bu t th e quiddit y o f Ens and Prima materia wil l
hardly agre e wit h a corslet . An d therefore , a s I sai d i n th e beginning ,
even Turks and Tartars are delighted wit h poets. Homer , a Greek, flourished before Greece flourished . An d if to a slight conjecture a conjecture
may b e opposed , trul y i t ma y seem , that , a s b y hi m thei r learne d me n
took almost thei r first light of knowledge, so their active men received thei r
first motion s o f courage . Onl y Alexander' s example ma y serve , wh o
by Plutarc h i s accounted o f such virtue , tha t Fortun e wa s no t hi s guid e
but hi s footstool; whos e act s spea k fo r him , thoug h Plutarc h di d not,
indeed th e Phoeni x o f warlike princes . Thi s Alexande r lef t hi s school master, livin g Aristotle , behin d him, bu t too k dea d Home r wit h him .
He put the philosopher Callisthene s to death for his seeming philosophical,
indeed mutinous , stubbornness , but th e chie f thin g h e eve r wa s hear d
to wish for was that Homer ha d bee n alive . H e wel l found h e receive d
more braver y of min d by the patter n of Achille s tha n by hearin g
the definitio n o f fortitude : an d therefore , i f Cat o mislike d Fulviu s
for carryin g Enniu s wit h hi m t o th e field , i t ma y b e answere d that ,
if Cat o mislike d it , th e nobl e Fulviu s like d it , o r els e h e ha d no t
done it : fo r i t wa s no t th e excellen t Gat o Uticensi s (whos e authorit y I
would muc h mor e hav e reverenced) , bu t i t wa s the former , i n trut h a
bitter punishe r o f faults, bu t els e a ma n tha t ha d neve r wel l sacrified t o
the Graces. H e misliked and crie d ou t upon al l Greek learning, an d yet ,
being 8 0 years old, bega n t o learn it , belike fearing that Pluto understoo d
22

I as k him t o be as much of a foo l a s he wishes (Satires, I , 1 , 63) .

PHILIP SIDNE Y

AN APOLOG Y FO R POETR Y

not Latin . Indeed , th e Roma n law s allowed n o perso n t o be carried t o

the wars but h e that wa s in the soldier' s roll, and therefore , though Cat o
misliked hi s unmustere d person , h e mislike d no t hi s work . An d i f h e
had, Scipi o Nasica , judged b y commo n consen t th e bes t Roman , love d
him. Both the other Scipio brothers, who had b y their virtues no less surnames tha n o f Asia an d Afric , s o love d hi m tha t the y cause d hi s bod y
to be buried in their sepulchre. S o as Cato's authorit y being but agains t
his person, an d tha t answere d wit h s o far greate r tha n himself , i s herein
of no validity. Bu t now indeed m y burde n i s great; now Plato's nam e is
laid upo n me , whom , I mus t confess, o f al l philosopher s I hav e eve r
esteemed mos t worth y o f reverence , an d wit h grea t reason , sinc e o f al l
philosophers h e i s th e mos t poetical . Ye t i f h e wil l defil e th e fountai n
out o f which hi s flowing streams hav e proceeded, le t u s boldl y examin e
with what reason s he did it . Firs t truly, a man migh t maliciously object
that Plato , bein g a philosopher , wa s a natura l enem y o f poets. Fo r in deed, afte r th e philosopher s ha d picke d ou t o f th e swee t mysterie s of
Poetry th e righ t discernin g tru e point s o f knowledge , the y forthwith ,
putting i t in method, an d makin g a school art o f that which the poets did
only teach b y a divin e delightfulness, beginnin g to spurn at thei r guides ,
like ungrateful prentices , were not conten t t o set up shop s for themselves,
but sough t b y all means to discredi t thei r masters ; which by th e forc e of
delight bein g barre d them , th e les s they could overthrow them , th e mor e
they hate d them . Fo r indeed , the y foun d fo r Homer seve n citie s strove
who shoul d hav e hi m fo r their citizen ; wher e man y citie s banishe d phi losophers a s no t fi t member s t o liv e amon g them . Fo r only repeatin g
certain o f Euripides' verses , many Athenian s had thei r live s saved o f th e
Syracusians, whe n th e Athenian s themselve s thought man y philosopher s
unworthy t o live .
Certain poets , a s Simonide s an d Pindarus , ha d s o prevailed wit h
Hiero the First , tha t o f a tyran t the y made him a just king ; wher e Plat o
could d o s o littl e wit h Dionysius , tha t h e himsel f of a philosophe r wa s
made a slave . Bu t wh o shoul d d o thus , I confess , shoul d requit e th e
objections mad e agains t poet s wit h lik e cavillation agains t philosophers ;
as likewise one shoul d d o tha t shoul d bi d on e read Phaedru s o r Sympo sium i n Plato , o r th e discours e o f love i n Plutarch , an d se e whether an y
poet d o authoriz e abominabl e filthiness , a s the y do . Again , a ma n
might as k out of what Commonwealt h Plat o did banish them . I n sooth,
thence wher e h e himsel f allowet h communit y o f women. S o a s belik e
this banishmen t gre w no t fo r effeminat e wantonness , sinc e littl e shoul d
poetical sonnets be hurtful when a man might have what woman he listed.
But I honou r philosophica l instructions , an d bles s th e wit s whic h bre d
them: s o a s the y b e no t abused , whic h i s likewis e stretche d t o Poetry .

St. Pau l himself , wh o yet , fo r th e credi t o f poets , alleget h twic e tw o

poets, an d on e o f them b y th e nam e of a prophet , settet h a watchwor d
upon Philosophy,indee d upo n th e abuse . S o dot h Plat o upo n th e
abuse, no t upo n Poetry . Plat o foun d faul t tha t th e poet s o f hi s tim e
filled th e worl d wit h wron g opinion s o f the gods , makin g ligh t tale s o f
that unspotted essence , and therefor e would not have the youth deprave d
with such opinions. Herei n ma y muc h b e said; let this suffice: th e poet s
did no t induc e suc h opinions , bu t di d imitat e thos e opinion s alread y
induced. Fo r al l th e Gree k storie s can wel l testify tha t th e ver y religion
of tha t tim e stoo d upo n man y an d many-fashione d gods, no t taugh t s o
by th e poets , bu t followed accordin g t o thei r natur e o f imitation. Wh o
list may read i n Plutarch th e discourses of Isis and Osiris , of the cause why
oracles ceased , o f the divin e providence, an d se e whether th e theolog y of
that natio n stoo d no t upo n suc h dream s whic h th e poet s indee d super stitiously observed, an d trul y (sinc e they had no t th e ligh t of Christ) di d
much bette r i n i t tha n th e philosophers , who , shakin g of f superstition ,
brought i n atheism . Plat o therefor e (whos e authorit y I ha d muc h
rather justly construe than unjustl y resist ) meant no t i n general o f poets,
in thos e words of which Julius Scalige r saith , Qua authoritate barbari quidam
atque hispidi abuti velint a d poetas e republica exigendos; 23 bu t onl y mean t t o
drive ou t thos e wron g opinion s o f th e Deit y (whereo f now , withou t
further law, Christianity hath taken away all the hurtful belief) , perchanc e
(as h e thought ) nourishe d b y th e the n esteeme d poets . An d a ma n
need g o no furthe r tha n t o Plat o himsel f t o kno w hi s meaning: who, i n
his Dialogue calle d Ion, giveth hig h an d rightl y divin e commendatio n t o
Poetry. S o as Plato, banishing the abuse, no t th e thing , no t banishin g it ,
but giving due honour unt o it, shall be our patron and no t our adversary .
For indee d I ha d muc h rathe r (sinc e truly I ma y d o it ) sho w thei r mis taking o f Plat o (unde r whos e lion's ski n the y woul d mak e a n ass-lik e
braying against Poesy ) than g o abou t t o overthro w his authority ; whom,
the wiser a man is, the more just caus e he shall find to have in admiration;
especially sinc e he attributet h unt o Poes y more tha n mysel f do , namely ,
to be a ver y inspirin g of a divin e force , far abov e man' s wit , as in
the aforename d Dialogu e i s apparent.
Of the othe r side , who woul d sho w the honour s hav e bee n by the
best sor t o f judgements grante d them , a whol e se a o f example s woul d
present themselves : Alexanders , Caesars , Scipios , al l favourer s of poets;
Laelius, calle d th e Roma n Socrates , himsel f a poet , s o as part o f Heautontimorumenos in Terenc e was supposed t o b e made b y him , an d eve n th e
Greek Socrates , who m Apoll o confirme d to be the onl y wis e man , is

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137

23 The rud e an d barbarou s would abuse such an authorit y in order t o drive th e poet s
out of the state (Poetice, 1,2) .

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AN APOLOG Y FO R POETR Y

said to have spent part of his old time in putting Aesop's fables into verses.
And therefore , ful l evi l shoul d i t becom e hi s scholar Plat o t o pu t suc h
words i n hi s master' s mout h agains t poets . Bu t wha t nee d more ?
Aristotle write s the Ar t o f Poesy: an d why , if it shoul d not b e writte n ?
Plutarch teacheth th e use to be gathered o f them, and how , if they should
not b e read ? An d wh o read s Plutarch' s eithe r histor y o r philosophy ,
shall find he trimmeth bot h thei r garments with guards o f Poesy. Bu t I
list no t t o defen d Poes y with th e hel p o f her underlin g Historiography .
Let it suffice tha t it is a fit soil for praise to dwell upon; and what disprais e
may se t upon it , i s either easil y overcome, or transforme d into just com mendation. S o that, sinc e the excellencie s of it ma y b e so easily and s o
justly confirmed, and th e low-creepin g objections so soon trodden down ;
it no t bein g a n ar t o f lies, bu t o f tru e doctrine; no t o f effeminateness,
but of notable stirring of courage; not of abusing man's wit, but of strengthening man' s wit ; no t banished , bu t honoure d b y Plato ; le t u s rather
plant mor e laurel s for t o engarlan d ou r poets ' heads (whic h honour o f
being laureate , a s besides them only triumphant captain s wear, i s a suffi cient authorit y t o sho w th e pric e the y ough t t o b e ha d in ) tha n suffe r
the ill-favourin g breath o f such wrong-speakers onc e t o blow upo n th e
clear spring s of Poesy .
But sinc e I hav e s o long a caree r i n thi s matter , methinks , befor e I
give m y pe n a ful l stop , i t shal l be bu t a littl e more los t time t o inquir e
why Englan d (th e mother o f excellent minds) should be grown so hard a
stepmother to poets, who certainly in wit ought to pass all other, since all
only proceedet h fro m thei r wit , bein g indee d maker s o f themselves, no t
takers o f others. Ho w ca n I bu t exclaim ,

for others ' readingthat Poesy, thus embraced i n all other places , shoul d
only find in our tim e a har d welcom e in England, I thin k the very earth
lamenteth it, and therefor e decket h our soi l wit h fewe r laurel s tha n it
was accustomed. Fo r heretofor e poets hav e i n Englan d als o flourished,
and, whic h is to be noted, eve n in those time s when the trumpe t o f Mars
did soun d loudest. An d no w that a n overfain t quietnes s should seem to
strew th e hous e fo r poets , the y ar e almos t i n a s good reputatio n a s th e
mountebanks at Venice . Trul y eve n that , as of the one sid e it givet h
great prais e t o Poesy , whic h lik e Venu s (bu t t o bette r purpose ) hat h
rather b e trouble d i n th e ne t wit h Mar s tha n enjo y th e homel y quiet of
Vulcan; s o serves it fo r a piec e o f a reaso n wh y the y ar e les s grateful t o
idle England , whic h no w ca n scarc e endur e th e pai n o f a pen . Upo n
this necessaril y followeth, tha t bas e me n wit h servil e wits undertak e it ,
who thin k it enoug h i f they can b e rewarde d o f the printer . An d s o as
Epaminondas is said, with the honour of his virtue, to have made an office ,
by hi s exercisin g it , whic h befor e wa s contemptible , t o becom e highl y
respected, s o these, n o mor e bu t settin g thei r name s t o it , b y thei r ow n
disgracefulness disgrac e th e mos t gracefu l Poesy . Fo r now , a s i f all th e
Muses were got with child, to bring forth bastar d poets , without any commission they do post over the banks of Helicon, til l they make the reader s
more wear y than posthorses , while, in the meantime, they ,

138

Musa, mihi causas memora, quo numine laeso! 2*

Sweet Poesy , tha t hat h ancientl y ha d kings , emperors , senators , grea t

captains, suc h as , beside s a thousan d others , David , Adrian , Sophocles ,
Germanicus, not only to favour poets , but to be poets; and of our neare r
times can present for her patron s a Robert , kin g of Sicily , the grea t
King Francis of France, Kin g James of Scotland; such cardinals as Bernbus and Bibbiena : suc h famou s preachers and teacher s as Bez a and
Melancthon; s o learne d philosopher s a s Fracastorius an d Scaliger ; s o
great orator s a s Pontanu s an d Muretus ; s o piercing wit s as Georg e Bu chanan ; so grave counsellors as, besides many, but before all, that Hospita l
of France, tha n whom ( I think ) tha t real m neve r brough t fort h a mor e
accomplished judgement, mor e firmly builded upo n virtue I sa y these,
with number s of others, no t onl y to rea d others ' poesies , bu t t o poetiz e
24

Tell me, O Muse , in what way was her divinit y injure d (Aeneid, I , 8) .

Queis meliore Into finxit praecordia Titan,

139

25

are better content to suppress the outflowing of their wit, than, by publishing them, t o be accounted knight s of the same order. Bu t I that, befor e
ever I durs t aspir e unt o th e dignity , a m admitte d int o th e compan y of
the paper-blurrers, do find the very true cause of our wanting estimatio n
is want o f desert, takin g upon u s to b e poet s in despit e of Pallas. Now ,
wherein w e wan t deser t wer e a thankworth y labou r t o express : bu t i f
I knew , I should have mended myself . Bu t I, as I never desired the title,
so hav e I neglecte d th e mean s t o com e b y it . Only, overmastere d b y
some thoughts , I yielde d an ink y tribut e unt o them . Marry , the y tha t
delight i n Poes y itself should see k t o kno w what the y do , an d ho w the y
do, and , especially , loo k themselve s in a n unflatterin g glass of reason, i f
they b e inclinabl e unt o it . Fo r Poes y mus t no t b e draw n b y th e ears ;
it must be gently led, o r rather i t must lead; which was partly th e caus e
that made th e ancient-learned affir m i t was a divin e gift, an d n o human
skill; sinc e al l othe r knowledge s li e read y fo r an y tha t hat h strengt h of
wit; a poet no industry can make, if his own genius be not carried unt o it;
and therefor e is it a n ol d proverb, Orator fo, Poeta nascitur 2* Ye t confess e
25
26

Whos e hearts Titan has fashioned o f finer clay (Juvenal , Satires, XIV, 35) .
The orato r is made, the poet is born.

PHILIP SIDNE Y

AN APOLOG Y FO R POETR Y

I alway s tha t a s th e fertiles t groun d mus t b e manured , s o mus t th e

highest-flying wi t hav e a Daedalu s t o guid e him . Tha t Daedalus , the y
say, bot h i n thi s and i n other , hat h thre e wing s to bear itsel f up int o th e
air o f du e commendation : tha t is , Art , Imitation , an d Exercise . Bu t
these, neithe r artificia l rule s no r imitativ e patterns , w e muc h cumbe r
ourselves withal. Exercis e indeed w e do, but tha t very fore-backwardly :
for wher e w e shoul d exercis e t o know , w e exercis e a s havin g known :
and s o is our brai n delivere d o f much matte r whic h neve r wa s begotte n
by knowledge . For , ther e bein g tw o principa l partsmatte r t o b e
expressed b y word s an d word s t o expres s th e matteri n neithe r w e use
Art or Imitation rightly . Ou r matte r is Quodlibet indeed, thoug h wrongly
performing Ovid' s verse ,

place an d time , th e tw o necessar y companion s o f al l corpora l actions .

For where the stage should always represent bu t on e place, and th e uttermost tim e presuppose d i n i t shoul d be , bot h b y Aristotle' s precept an d
common reason , bu t on e day, ther e is both man y days , an d man y places ,
inartificially imagined . Bu t i f i t b e s o i n Gorboduc, ho w muc h mor e i n
all th e rest , wher e yo u shal l hav e Asi a o f the on e side , an d Afri c o f th e
other, an d s o man y othe r under-kingdoms , tha t th e player , whe n h e
cometh in , mus t eve r begi n wit h tellin g wher e h e is , o r els e th e tal e
will no t b e conceived ? No w y e shal l hav e thre e ladie s wal k t o gathe r
flowers and the n we must believe the stage to be a garden. B y and b y we
hear new s of shipwreck i n th e sam e place , an d the n w e ar e t o blam e i f
we accep t i t no t fo r a rock .
Upon th e back of that comes out a hideous monster, with fire and smoke,
and the n th e miserable beholders are boun d t o take it for a cave. Whil e
in the meantime two armies fly in, represented wit h four swords and buck lers, an d the n wha t har d hear t wil l no t receiv e i t fo r a pitche d field ?
Now, o f tim e the y ar e muc h mor e liberal , fo r ordinar y i t i s tha t tw o
young prince s fal l i n love . Afte r man y traverses , sh e i s got wit h child ,
delivered o f a fai r boy ; h e i s lost, groweth a man , fall s i n love , an d i s
ready t o get another child ; an d al l thi s in tw o hours' space : which, how
absurd i t i s i n sense , eve n sens e ma y imagine , an d Ar t hat h taught ,
and al l ancient examples justified, and , a t thi s day , th e ordinar y player s
in Ital y wil l no t er r in . Ye t will some bring in an exampl e o f Eunuchus
in Terence, 28 that containet h matte r o f two days, ye t far shor t o f twenty
years. Tru e i t is , and s o was i t t o b e playe d i n tw o days , an d s o fitted
to the time it set forth. An d thoug h Plautu s hath i n one place done amiss,
let u s hi t wit h him , an d no t mis s wit h him . Bu t the y wil l say , Ho w
then shal l w e se t fort h a story , whic h containet h bot h man y place s an d
many times ? An d do they not know that a Tragedy is tied t o the laws of
Poesy, an d no t o f History ; no t boun d t o follo w th e story , but , havin g
liberty, eithe r t o feig n a quit e ne w matter, o r t o fram e th e histor y to th e
most tragica l conveniency ? Again , man y thing s ma y b e tol d whic h
cannot b e showed , i f the y kno w th e differenc e betwix t reportin g an d
representing. As , for example, I ma y spea k (thoug h I a m here ) o f Peru,
and i n speech digress from tha t t o the description of Calicut; but i n action
I canno t represen t i t withou t Pacolet' s horse . An d s o was th e manne r
the ancients took, by some Nuncius29 to recount things done in former tim e
or othe r place . Lastly , i f they wil l represen t a n history , the y mus t no t
(as Horac e saith ) begi n a b ovo* Q bu t the y mus t com e t o th e principa l

140

Quicquid conabar dicere, versus erat; 27

never marshallin g i t into an assure d rank , tha t almos t th e readers canno t

tell wher e t o find themselves. Chaucer , undoubtedly , di d excellentl y in
his Troilus an d Cressida; o f whom , truly , I kno w no t whethe r to marve l
more, eithe r tha t h e i n tha t mist y tim e coul d se e so clearly, o r tha t w e
in this clear ag e walk so stumblingly after him . Ye t had h e great wants ,
fit t o b e forgive n i n s o reveren t antiquity . I accoun t th e Mirrour o f
Magistrates meetl y furnished o f beautiful parts , an d i n the Ear l o f Surrey's
Lyrics man y thing s tasting o f a nobl e birth , an d worth y of a nobl e mind .
The Shepheard's Calendar hat h muc h poetr y i n hi s Eclogues , indee d
worthy th e reading , i f I b e no t deceived . Tha t sam e framin g o f hi s
style to a n ol d rustic language I dar e no t allow , since neither Theocritu s
in Greek, Virgil in Latin, nor Sannazzaro in Italian di d affec t it . Beside s
these, d o I no t remembe r t o have seen but fe w (to speak boldly ) printed ,
that hav e poetical sinew s in them : fo r proof whereof , let bu t mos t o f the
verses b e pu t i n prose , an d the n as k th e meaning ; an d i t wil l b e foun d
that on e verse di d bu t bege t another , withou t orderin g a t th e first what
should b e a t th e last ; whic h become s a confuse d mas s o f words, wit h a
tingling soun d o f rhyme, barel y accompanie d wit h reason .
Our Tragedie s an d Comedie s (no t withou t caus e crie d ou t against) ,
observing rule s neither o f honest civilit y nor o f skilfu l Poetry , exceptin g
Gorboduc (again , I say , of those that I hav e seen) , which notwithstanding ,
as i t i s full o f stately speeches and well-soundin g phrases, climbing t o th e
height of Seneca's style , and a s full o f notable morality, which it doth mos t
delightfully teach , an d s o obtain th e ver y en d o f Poesy, ye t i n trut h i t is
very defectious in the circumstances, which grieveth me , becaus e it migh t
not remai n a s an exac t mode l o f all Tragedies . Fo r i t i s faulty bot h i n
27

Whateve r I shall tr y t o say will be verse (Tristia, IV , 10 , 26).

Th e Heautontimorwnenos (o r Self-Punisher] o f Terence, no t th e Eunuchus.

Messenger .
80 From th e eg g (o r beginning); Art o f Poetry, 1 , 147.
28

29

141

PHILIP SIDNE Y

AN APOLOG Y FO R POETR Y

point o f that on e action whic h the y will represent. B y example thi s will
be bes t expressed . I hav e a stor y o f youn g Polydorus , delivered fo r
safety's sake , wit h great riches , b y hi s father Pria m t o Polymnestor, kin g
of Thrace, i n th e Troja n wa r time . He , afte r sam e years , hearin g th e
overthrow of Priam, fo r to make the treasure his own, murdereth th e child.
The bod y o f th e chil d i s take n u p b y Hecuba . She , th e sam e day ,
findeth a sligh t t o b e revenge d mos t cruell y o f the tyrant . Wher e no w
would one of our tragedy writer s begin, but with the delivery of the child ?
Then should he sail over into Thrace, and s o spend I know not how many
years, and trave l number s of places. But where dot h Euripide s ? Eve n
with th e findin g of the body , leavin g th e res t t o b e tol d b y th e spiri t o f
Polydorus. Thi s nee d n o furthe r t o b e enlarged ; th e dulles t wi t ma y
conceive it . Bu t beside s thes e gros s absurdities , ho w al l thei r play s b e
neither righ t tragedies , nor righ t comedies , minglin g king s and clowns ,
not becaus e th e matte r s o carrieth it , bu t thrus t i n clown s by head an d
shoulders, t o pla y a par t i n majestica l matters , wit h neithe r decency 31
nor discretion , s o as neither th e admiratio n an d commiseration , no r th e
right sportfulness , i s b y thei r mongre l tragi-comed y obtained . I kno w
Apuleius di d somewha t so , bu t tha t i s a thin g recounte d wit h spac e
of time, no t represente d i n on e moment : an d I kno w th e ancient s hav e
one o r tw o example s o f tragi-comedies, a s Plautu s hat h Amphitrio. But ,
if w e mar k the m well , w e shal l find , tha t the y never, o r very daintily ,
match hornpipe s an d funerals . So fallet h i t ou t that , havin g indee d n o
right comedy , i n tha t comica l par t o f our traged y we have nothin g bu t
scurrility, unworthy of any chast e ears , o r some extreme sho w of doltishness, indee d fi t t o lif t u p a lou d laughter , an d nothin g else : wher e th e
whole trac t o f a comed y shoul d b e ful l o f delight, a s th e traged y shoul d
be stil l maintaine d i n a well-raise d admiration . Bu t ou r comedian s
think ther e i s n o deligh t withou t laughter ; whic h i s ver y wrong , fo r
though laughte r ma y com e wit h delight , ye t comet h i t no t o f delight ,
as though deligh t shoul d b e the cause of laughter; but wel l may one thing
breed bot h together . Nay , rathe r i n themselve s they have , a s i t were ,
a kin d of contrariety: for delight w e scarcely d o but i n things that have a
conveniency t o ourselve s or t o th e genera l nature : laughte r almos t eve r
cometh o f things most disproportione d t o ourselves and nature . Deligh t
hath a jo y i n it , eithe r permanen t o r present . Laughte r hat h onl y a
scornful tickling .
For example , w e ar e ravishe d wit h deligh t t o se e a fai r woman , an d
yet are fa r from bein g move d t o laughter. W e laug h a t deforme d creatures, wherein certainly we cannot delight . W e delight i n good chances ,
we laugh a t mischances; we delight t o hea r th e happines s o f our friends ,

or country, at whic h he were worthy to be laughed a t tha t woul d laugh .

We shall, contrarily, laugh sometimes to find a matter quite mistaken and
go down th e hil l agains t the bias , in th e mout h o f some such men, a s for
the respec t o f them on e shall b e heartily sorry , ye t h e canno t choos e bu t
laugh; an d s o is rather paine d tha n delighte d wit h laughter. Ye t den y
I no t bu t tha t the y may go well together . Fo r a s in Alexander's picture
well se t ou t w e deligh t withou t laughter , an d i n twent y mad antic s we
laugh withou t delight, s o in Hercules , painte d wit h hi s great bear d an d
furious countenance, in woman's attire, spinning at Omphale's command ment, i t breedet h bot h deligh t and laughter . Fo r th e representin g of so
strange a powe r i n lov e procuret h delight : an d th e scornfulnes s o f th e
action stirret h laughter. Bu t I spea k to thi s purpose, tha t al l th e en d of
the comica l par t b e no t upo n suc h scornfu l matter s a s stirret h laughter
only, but , mixe d wit h it , tha t delightfu l teachin g whic h i s th e en d o f
Poesy. An d th e great faul t even in that poin t of laughter, and forbidde n
plainly b y Aristotle, is that the y sti r laughter i n sinfu l things , which ar e
rather execrabl e tha n ridiculous ; o r i n miserable, whic h are rathe r t o be
pitied tha n scorned . Fo r wha t i s i t t o mak e folk s gap e a t a wretche d
beggar, o r a beggarly clown; or, against law of hospitality, to jest at strangers, becaus e the y spea k no t Englis h s o wel l a s w e do ? Wha t d o w e
learn, since i t i s certai n

142

81

Decorum (what is suitable or fitting) .

143

Nil habet infelix paupertas durius in se,

Quam quod ridiculos homines facit?^

But rathe r a bus y loving courtier, a heartles s threatening Thraso, a self wise-seeming schoolmaster , a n awry-transforme d travellerthes e i f w e
saw walk in stage names, which we play naturally, therein were delightfu l
laughter, an d teachin g delightfulness : a s i n th e other , th e tragedie s o f
Buchanan do justly bring forth a divine admiration. Bu t I hav e lavishe d
out to o man y word s o f thi s pla y matter . I d o i t because , a s the y ar e
excelling part s o f Poesy, s o is there non e s o much use d i n England , an d
none ca n b e mor e pitifull y abused ; which, like an unmannerl y daughte r
showing a ba d education , causet h he r mothe r Poesy' s honest y t o b e
called i n question. Othe r sort s of Poetry almos t have we none, bu t tha t
lyrical kin d o f song s an d sonnets : which , Lord , i f H e gave u s s o goo d
minds, ho w wel l i t migh t b e employed , an d wit h ho w heavenl y fruit ,
both privat e an d public , i n singin g th e praise s o f the immorta l beauty ,
the immorta l goodnes s o f tha t Go d wh o givet h u s hand s t o writ e an d
wits to conceive; o f which we might wel l want words , bu t neve r matter ;
of whic h w e coul d tur n ou r eye s t o nothing , bu t w e shoul d eve r hav e
82 Unhappy povert y ha s nothin g worse tha n tha t i t make s me n ridiculou s (Juvenal,
Satires, III, 152-153) .

144

PHILIP SIDNE Y

new budding occasions . Bu t truly many o f such writings as come unde r

the banne r o f unresistible love, if I were a mistress, would neve r persuad e
me they were in love; so coldly they apply fiery speeches, as men that had
rather rea d lovers ' writing s an d s o caugh t u p certai n swelling phrase s
(which han g togethe r lik e a ma n whic h onc e tol d m e th e wind was a t
north-west, an d b y south , because h e woul d b e sur e t o nam e wind s
enough), tha n tha t i n trut h the y fee l thos e passions , whic h easil y (a s I
think) ma y b e betraye d b y tha t sam e forciblenes s o r Energia (a s th e
Greeks cal l it ) o f th e writer . Bu t le t thi s b e a sufficien t thoug h shor t
note, tha t w e mis s th e righ t us e o f th e materia l poin t o f Poesy .
Now, for the outside of it, which is words, or (as I may term it) Diction, it
is eve n wel l worse . S o i s tha t honey-flowin g matro n Eloquenc e ap parelled, o r rathe r disguised , in a courtesan-lik e painted affectation : one
time wit h s o far-fetched words , the y ma y see m monsters , bu t mus t see m
strangers, to any poor Englishman ; another time , with coursing of a letter ,
as if the y wer e boun d to follo w the metho d of a dictionary ; anothe r
time, wit h figure s an d flowers , extremel y winter-starved . Bu t I woul d
this fault wer e onl y peculia r t o versifiers, an d ha d no t a s large possessio n
among prose-printers , an d (whic h i s t o b e marvelled ) amon g man y
scholars, an d (whic h i s t o b e pitied ) amon g som e preachers . Trul y I
could wish , if at leas t I migh t b e s o bold t o wis h i n a thin g beyon d th e
reach o f my capacity , th e diligen t imitator s o f Tully an d Demosthene s
(most worth y t o b e imitated ) di d no t s o muc h kee p Nizolia n paper books of their figures and phrases , a s by attentiv e translatio n (a s it were)
devour the m whole , an d mak e the m wholl y theirs . Fo r no w the y cas t
sugar and spic e upo n ever y dish tha t is serve d to the table , lik e thos e
Indians, no t conten t t o wear earring s a t th e fit and natura l plac e o f the
ears, bu t the y wil l thrust jewels through thei r nos e and lips , because the y
will b e sur e t o b e fine .
Tully, when he was to drive out Catiline , as it were with a thunderbolt
of eloquence , ofte n use d tha t figur e o f repetition , Vivit. Vivit? Imo i n
Senatum venit, &c. 33 Indeed , inflame d wit h a well-grounde d rage , h e
would hav e hi s word s (a s i t were ) doubl e ou t o f hi s mouth , an d s o d o
that artificiall y whic h w e se e me n d o i n chole r naturally . An d we ,
having noted the grace of those words, hale them in sometime to a familiar
epistle, when it were too much choler to be choleric. No w for similitudes
in certai n printe d discourses , I thin k al l Herberists , al l storie s of beasts ,
fowls, an d fishes are rifle d up , tha t the y come in multitudes t o wait upo n
any of our conceits ; whic h certainl y is as absur d a surfei t to the ears as
is possible: for the forc e of a similitud e not bein g to prov e anythin g to a
contrary disputer , bu t onl y t o explai n t o a willin g hearer; whe n tha t is
88 He lives. Lives ?He even comes into the senate.

AN APOLOG Y FO R POETR Y

145

done, the rest is a most tedious prattling, rather over-swayin g the memor y
from th e purpos e wheret o the y wer e applied , tha n an y whi t informin g
the judgment, alread y either satisfied, o r by similitudes not to be satisfied .
For m y part , I d o no t doubt , whe n Antoniu s an d Crassus , th e grea t
forefathers o f Cicero i n eloquence , th e on e (a s Cicer o testifiet h o f them)
pretended no t to know art, th e other not to set by it, because with a plai n
sensibleness the y migh t wi n credi t o f popula r ears ; whic h credi t i s th e
nearest step to persuasion; which persuasion is the chief mark of Oratory
I d o no t doub t ( I say ) tha t bu t the y use d thes e knack s very sparingly ;
which, wh o dot h generall y use, any ma n ma y se e doth danc e t o hi s own
music; an d s o be note d b y th e audienc e mor e carefu l t o spea k curiously
than t o speak truly .
Undoubtedly (a t leas t t o m y opinio n undoubtedly ) I hav e foun d i n
divers small-learned courtiers a mor e soun d styl e than i n some professors
of learning: o f which I ca n gues s no othe r cause , bu t tha t th e courtier ,
following tha t whic h b y practic e h e findet h fittes t t o nature , therei n
(though he know it not) doth accordin g to Art, though not by Art: where
the other, usin g Art t o show Art, and no t t o hide Art (a s in these cases he
should do) , flieth fro m nature , an d indee d abuset h Art .
But wha t ? Methinks I deserv e to b e pounde d fo r straying from Poetr y
to Oratory: but bot h hav e such an affinit y i n thi s wordish consideration,
that I thin k thi s digressio n wil l mak e m y meanin g receiv e th e fulle r
understandingwhich i s not t o tak e upo n m e t o teac h poet s ho w the y
should do, but only , finding myself sick among th e rest , to show some one
or two spot s of the commo n infectio n grow n amon g the mos t par t of
writers: that , acknowledgin g ourselves somewhat awry , w e may ben d t o
the righ t us e both o f matter an d manner ; wheret o ou r languag e givet h
us great occasion , bein g indee d capabl e o f any excellen t exercisin g of it.
I kno w som e wil l sa y i t i s a mingle d language . An d wh y no t s o much
the better, takin g the best of both the other ? Anothe r will say it wanteth
grammar. Na y truly , i t hat h tha t praise , tha t i t wantet h grammar :
for gramma r i t might have , bu t i t needs it not; being so easy of itself, an d
so voi d o f thos e cumbersom e difference s o f cases , genders , moods , an d
tenses, which I thin k was a piec e of the Towe r o f Babylon's curse , that a
man shoul d be pu t t o schoo l t o lear n hi s mother-tongue . Bu t fo r th e
uttering sweetl y and properl y th e conceit s of the mind , whic h i s the en d
of speech, tha t hat h i t equall y with an y othe r tongu e i n th e world : an d
is particularl y happ y i n composition s o f tw o o r thre e word s together ,
near th e Greek, far beyond the Latin: which is one of the greatest beauties
can b e i n a language .
Now, o f versifyin g ther e ar e tw o sorts , th e on e ancient , th e othe r
modern: the ancient marke d th e quantity of each syllable , and accordin g

PHILIP SIDNE Y

AN APOLOG Y FO R POETR Y

to tha t frame d his verse; th e moder n observin g only number (wit h some
regard o f th e accent) , th e chie f lif e o f i t standet h i n tha t like soundin g
of th e words , whic h w e cal l rhyme . Whethe r o f these b e th e mos t ex cellent, woul d bea r man y speeches . Th e ancien t (n o doubt ) mor e
fit fo r music , bot h word s an d tun e observin g quantity , an d mor e fi t
lively t o expres s divers passions, by th e lo w and loft y soun d o f the well weighed syllable . Th e latte r likewise , with his rhyme, striketh a certain
music t o th e ear : and , i n fine, since it dot h delight , thoug h b y anothe r
way, i t obtain s th e sam e purpose : ther e bein g i n eithe r sweetness , an d
wanting in neither majesty . Trul y th e English , before any othe r vulga r
language I know , i s fit for bot h sorts : for , for th e ancient , th e Italia n i s
so full o f vowels that i t mus t eve r b e cumbere d wit h elisions ; th e Dutc h
so, o f the othe r side , wit h consonants , tha t the y canno t yiel d th e swee t
sliding fi t fo r a verse ; th e French , i n hi s whole language , hat h no t on e
word tha t hat h hi s accen t i n th e las t syllable saving two , calle d Antepenultima; and little more hath the Spanish: and, therefore, very gracelessly
may the y us e dactyls . Th e Englis h i s subject t o non e o f thes e defects.
Now, for the rhyme , though we do not observe quantity, yet we observe
the accen t ver y precisely : whic h othe r language s eithe r canno t do , o r
will not do so absolutely. Tha t caesura, or breathin g plac e in the mids t
of th e verse , neithe r Italia n no r Spanish have , th e French , an d we ,
never almos t fai l of . Lastly , eve n th e ver y rhym e itsel f th e Italia n
cannot pu t i n th e las t syllable , b y th e Frenc h name d th e ''masculin e
rhyme," bu t stil l i n th e nex t t o th e last , whic h th e Frenc h cal l th e "fe male," o r th e next'befor e that , whic h th e Italian s ter m sdrucciola. Th e
example o f th e forme r i s buono: suono, o f th e sdrucciola, femina: semina.
The French , o f the othe r side , hat h bot h th e male , a s bon: son, and th e
female, a s plaise: taise bu t th e sdrucciola h e hat h not : wher e th e Englis h
hath al l three , a s due: true, father:rather, motion: potion, wit h muc h mor e
which migh t b e said , bu t tha t I fin d alread y th e triflingnes s o f thi s
discourse i s muc h to o muc h enlarged . S o that sinc e th e ever-praise worthy Poes y i s ful l o f virtue-breedin g delightfulness , an d voi d o f n o
gift tha t ough t t o b e i n th e nobl e nam e o f learning ; sinc e th e blame s
laid against it are either false or feeble; since the cause why it is not esteemed in Englan d is the faul t of poet-apes , not poets ; since , lastly , our
tongue i s mos t fi t t o honou r Poesy , an d t o b e honoure d b y Poesy ; I
conjure yo u all that hav e had th e evi l luck to read thi s ink-wasting toy of
mine, eve n i n th e nam e o f the Nin e Muses , no mor e t o scor n th e sacre d
mysteries o f Poesy , n o mor e t o laug h a t th e nam e o f "poets," as thoug h
they were next inheritor s to fools, n o more t o jest a t th e reveren t titl e of
a "rhymer" ; bu t t o believe , wit h Aristotle , tha t the y wer e th e ancien t
treasurers o f th e Grecians ' Divinity ; t o believe , wit h Bembus , tha t the y

were firs t bringers-i n o f al l civility ; t o believe , wit h Scaliger , tha t n o

philosopher's precepts can sooner make you an honest man tha n th e reading of Virgil; t o believe, with Clauserus, the translato r of Cornutus, that
it please d th e heavenl y Deity, b y Hesio d an d Homer , unde r th e vei l of
fables, t o give us all knowledge, Logic, Rhetoric , Philosophy , natural an d
moral, an d Quid non?, 34 to believe, with me, that there are many mysteries
contained i n Poetry, which of purpose were written darkly, lest by profane
wits it should be abused; to believe, with Landino, that they are so beloved
of the gods that whatsoever they write proceeds o f a divine fury; lastly , to
believe themselves , whe n the y tel l yo u the y wil l mak e yo u immorta l
by thei r verses .
Thus doing, you r nam e shal l flouris h i n th e printers ' shops ; thu s
doing, you shall be of kin to many a poetical preface; thus doing, you shall
be most fair , mos t rich, mos t wise, most all; yo u shal l dwell upon super latives. Thus doing , thoug h yo u b e libertino patre natus, you shal l suddenly
grow Herculea proles,

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147

Si quid mea carmina possunt.^

Thus doing, you r sou l shal l b e place d wit h Dante' s Beatrix , or Virgil' s
Anchises. But if (fie of such a but ) you be bor n so near the dull-making
cataract o f Nilus tha t yo u canno t hea r th e planet-lik e music o f Poetry ,
if you hav e s o earth-creeping a min d tha t i t canno t lif t itsel f up t o look
to th e sk y of Poetry, o r rather, b y a certai n rustica l disdain, will become
such a Mom e a s to b e a Momu s o f Poetry; then , thoug h I wil l no t wish
unto you th e ass' s ears o f Midas, no r t o b e drive n b y a poet' s verse s (a s
Bubonax was ) t o han g himself , no r t o b e rhyme d t o death , a s i s sai d t o
be don e i n Ireland ; ye t thu s much curs e I mus t sen d you , i n th e behal f
of all poets, tha t whil e you live, you live in love, and neve r get favou r for
lacking skil l o f a Sonnet , and , whe n yo u die , you r memor y di e fro m th e
earth fo r wan t o f a n Epitaph .
Wha t not ?
The whol e sentenc e ma y b e rendered , "Thu s doing , thoug h yo u b e th e so n o f a
former slave , yo u shal l suddenl y gro w Herculea n offspring , i f my poem s ar e abl e t o d o
anything." The Lati n phrase s are , in order, fro m Horace , Ovid, and Virgil .
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