Th'overthrow of stage-plays, by the way of controversy betwixt D. Gager and D. Rainoldes…Th'overthrow of stage-playes, by the way of controversie betwixt D. Gager and D. Rainoldes…
Th'overthrow of stage-plays, by the way of controversy betwixt D. Gager and D. Rainoldes wherein all the reasons that can be made for them are notably refuted; th'objections answered, and the case so cleared and resolved, as that the judgement of any man, that is not froward and perverse, may easily be satisfied. Wherein is manifestly proved, that it is not only unlawful to be an actor, but a beholder of those vanities. Whereunto are added also and annexed in th'end certain latin letters betwixt the said Master Rainoldes, and D. Gentiles, reader of the civill law in Oxford, concerning the same matter.Th'overthrow of stage-playes, by the way of controversie betwixt D. Gager and D. Rainoldes wherein all the reasons that can be made for them are notably refuted; th'objections aunswered, and the case so cleared and resolved, as that the iudgement of any man, that is not froward and perverse, may easelie be satisfied. Wherein is manifestly proved, that it is not onely vnlawfull to bee an actor, but a beholder of those vanities. Wherevnto are added also and annexed in th'end certeine latine letters betwixt the sayed Maister Rainoldes, and D. Gentiles, reader of the civill law in Oxford, concerning the same matter.
John Rainolds 1549–1607Middelburg: printed by Richard Schilders, 1599
[8], 163, [1], 164-190, [1] p. · 74k words · STC 20616 · ESTC S115568
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
then the oversight of a kGreek stage-player, who, when he said, O God, pointed to the ground; when he said, O earth, cast up his hand to heaven ward, doeth argue that the Romans, Roscius, Aesopus, but specially the Greeks, were careless for seemly gesture on the stage. The foremost, like the rest; and worthy to be their ringleader for untruth, or trifling. For neither do I see, that in your penning you are base and mean, if you speak of all, and comprise love-speeches too, as 4that of Nais: neither if you were so, is it any proof that you could not hurt; for base and mean writers may utter evil speeches, & levil speeches corrupt good manners: and, beside your own, you played Seneca too, whose penning neither mScaliger, nor nLipsius, nor oyour self, do vilify as base; so that the very stile of somewhat, which you played, might work strong impressions by your own verdict. Wherefore when of those three assertions you infer, that neither the spectators, nor actors, could receive any hurt by your plays: you dispute in like sort, as if to control pSuetonius and qTacitus, who say, that, when Rome was burnt in Neros time, some did of purpose fire it, one should reason thus: The stuff which those incendiaries did use, was 5tow and firebrands scarce kindled, as you see: and specially for certain of them, who brought that stuff, they were so careless of setting fire on houses, that 6they fell to pillage, carrying things away out of houses unburnt; & such as they robbed and spoiled with sword and fire could not greatly
charge them with any such diligence in pains and care to burn the city: and so neither the city suffered hurt by them, nor they did any hurt. Strange, that Suetonius and Tacitus should say the contrary. But sometimes good Homer him self will fall a slumbering. Now as you have proved thus, that neither actors nor spectators could receive hurt by your plays: semblably you prove that no evil affections could be stirred up thereby, but rather good. For in Ulysse reduce (say you) who did not love tho fidelity of Eumaeus; and Philaetius, towards their master; and hate the contrary in Melanthius? who was not moved to compassion to see Ulysses, a great Lord, driven so hardly, as that he was fain to be a beggar in his own house? who did not wish him well, and all ill to the wooers;
then the oversight of a kGreeke stage-player, who, when he said, O God, pointed to the ground; when he said, O earth, cast vp his hand to heaven ward, doeth argue that the Romans, Roscius, Aesopus, but specially the Greekes, were carelesse for seemely gesture on the stage. The formost, like the rest; and worthy to bee their ringleader for vntruth, or trifling. For neither doe I see, that in your penning you are base and meane, if you speake of all, and comprise loue-speeches too, as 4that of Nais: neither if you were so, is it any proofe that you could not hurt; for base and meane writers may vtter evill speeches, & levill speeches corrupt good maners: and, beside your owne, you played Seneca too, whose penning neither mScaliger, nor nLipsius, nor oyour selfe, doe vilifie as base; so that the very stile of somewhat, which you played, might worke strong impressions by your own verdict. Wherefore when of those three assertions you inferre, that neither the spectators, nor actors, could receaue any hurt by your playes: you dispute in like sort, as if to controll pSuetonius and qTacitus, who say, that, when Rome was burnt in Neros time, some did of purpose fire it, one should reason thus: The stuffe which those incendiaries did vse, was 5towe and firebrands scarse kindled, as you see: and specially for certaine of them, who brought that stuffe, they were so carelesse of setting fire on houses, that 6they fell to pillage, carying things away out of houses vnburnt; & such as they robbed and spoyled with sword and fire could not greatly ⟨p. 110⟩charge them with any such diligence in paines and care to burne the citie: and so neither the citie suffred hurt by them, nor they did any hurt. Strange, that Suetonius and Tacitus should say the contrarie. But sometimes good Homer him selfe will fall a slumbering. Now as you haue prooved thus, that neither actors nor spectators could receiue hurt by your playes: semblably you proove that no evill affections could be stirred vp therby, but rather good. For in Ulysse reduce (say you) who did not love tho fidelitie of Eumaeus; and Philaetius, towardes their maister; and hate the contrary in Melanthius? who was not mooved to compassion to see Ulysses, a great Lord, driven so hardly, as that hee was faine to be a begger in his owne house? who did not wish him well, and all ill to the wooers;
kPhilostrat. vit. sophistar. in Polem:
4Hippolyte nescis quod fugis vitae bonum: Hippolyte, nescis. Sed uror intus. Libamin• prima. Rosam primam. Mutua uramur face. O quam juvaret igne tam pulchro mori! & quae sequunturHippolyte nescis quod fugis vitae bonum: Hippolyte, nescis. Sed vror intus. Libamin• prima. Rosam primam. Mutua vramur face. O quam juvaret igne tam pulchro mori! & quae sequuntur
and think them worthily slain for their bloody purpose against Telemachus, and other dissolute behaviour, not so much expressed on the stage, as imagined to be done within? And so you go forward with a troupe of questions, urging it as certain that all your spectators did admire the constancy of Penelope, and dispraise the lightness and bad nature of Melantho, and think her justly hanged for it; all did praise the patience, wisdom and secrecy of Ulysses, & Telemachus his son; all were glad to see Ulysses restored to his wife; and goods, and his mortal enemies overthrown and punished: again, that in Rivates, all might be delighted to see the fond behaviour of country-wooing, expressed by civill men, or the vanity of a bragging soldier; all might detest drunkenness by seeing the deformity of drunken mariners actions: that in Hippolytus likewise all young men did wish them selves to be as chaste as Hippolytus was; all the spectators detested the love of Phaedra; approved the grave counsel of the Nurse to her in secret; none of them could be the worse for her wooing Hippolytus in so general terms; all did wish that Theseus had not been so credulous; and were sorry for the cruel death of Hippolytus. The most of which things you affirm they did, not meaning to pronounce of their secret thoughts, but that your plays were naturally to work these effects: as appeareth by that in some of the branches you say that the spectators might do so, or so; yea, could not be the worse. And the same appeareth farther, by that you add, that these & ⟨p. 111⟩such like passions were, or might be moved in your plays, without hurt, at the least, to any man: as in other tragedies, who doeth not hate (say you) the fury of Medea; the revenge of Atreus; the treason of Clytaemnestra, and Aegisthus; and the cruelty of Nero? Contrariwise who doeth not pity the rage, and death of Hercules; the calamity of Hecuba and her children; the infortunat valour of Oedipus; the murder of Agamemnon; the banishment of Octavia; and such like? You take your self therefore hereby to have proved that no evil affections could be stirred up by your plays in any: at the least, no evil; and many good perhaps.
and thinke them woorthily slaine for their bloody purpose against Telemachus, and other dissolute behaviour, not so much expressed on the stage, as imagined to bee done within? And so you goe forward with a troupe of questions, urging it as certaine that all your spectators did admire the constancie of Penelope, and dispraise the lightnes and bad nature of Melantho, and thinke her iustlie hanged for it; all did prayse the patience, wisedome and secrecie of Ulysses, & Telemachus his sonne; all were glad to see Vlysses restored to his wife; and goods, and his mortall enimies ouerthrowne and punished: againe, that in Rivates, all might be delited to see the fond behaviour of country-wooing, expressed by civill men, or the vanitie of a bragging souldier; all might detest drunkennes by seeing the deformitie of drunken mariners actions: that in Hippolytus likewise all yong men did wish them selues to be as chast as Hippolytus was; all the spectators detested the love of Phoedra; approved the grave coūsell of the Nurse to her in secret; none of them could be the woorse for her wooing Hippolytus in so generall termes; all did wish that Theseus had not bene so credulous; and were sory for the cruell death of Hippolytus. The most of which things you affirme they did, not meaning to pronounce of their secret thoughts, but that your playes were naturallie to woorke these effectes: as appeareth by that in some of the branches you say that the spectators might doe so, or so; yea, could not be the worse. And the same appeareth farther, by that you adde, that these & ⟨p. 111⟩such like passions were, or might be mooved in your playes, without hurt, at the least, to any man: as in other tragedies, who doeth not hate (say you) the furie of Medea; the revenge of Atreus; the treason of Clytaemnestra, and Aegysthus; and the crueltie of Nero? Contrariwise who doeth not pitie the rage, and death of Hercules; the calamitie of Hecuba and her children; the infortunat valour of Oedipus; the murder of Agamemnon; the banishment of Octavia; and such like? You take your selfe therefore hereby to haue prooved that no evill affections could bee stirred vp by your playes in any: at the least, no evill; and many good perhaps.
But why in the particular point touching Hippolytus, in which it most behooved you (because of your new piece of Pandarus and Nais) to show that good affections might be stirred up by his part in all, and no evil in any: Why demanded you, what young man did not wish himself to be as chaste, as Hippolytus was, if he were not so already? Why asked you not generally, as in the rest, who did not? was it because you thought, that some elder men did not wish them selves as chaste, as he was: but were stirred up by Phaedra's pangs, and Pandarus reasons, to wish the like motion had been made to them? Or, that any maidens were upon the stage, who could have been contented to become unchaste in yielding to Hippolytus that which he would not grant to Nais 7chastely? As for the young men of our University who were present at it, I am heartily glad if they were so minded: and do reap my self the greater comfort of it, the more rI have commended his example to them. But if they wished so, when they saw your play: it came more of somewhat which they brought thither, then which they found there. For, by your instruction, the death of Hippolytus should have served to teach them, that they must never deny unto a Nais, or Phaedra, such requests: as syour self tell them, on speech concerning women; Quas ne quis unquam spernere dehinc audeat, Hippolytus ecce horribile documentum dedit; Impunè temnat nemo terrestres Deas. And what if all, who were present, not the young men only, did admire the constancy of Penelope? Could no evil affection be therefore stirred in any by seeing a boy play so chaste a part? ⟨p. 112⟩Happy would Lucretia then have thought her self. For she was not inferior in chastity to Penelope: and when Tarquin saw her, he saw 8her employed as a tmost virtuous woman. Yet, for all the wonderment he had of her virtue: he was more inflamed with love of her beauty. Yea, 9the very sight of her chaste behaviour stirred up his wicked lust. Moreover, if Ulysses begging in his own house, did move all the spectators to have compassion of him, and thereby grew no hurt to them: yet into the actor might there grow some hurt by acquainting him self with hypocritical feigning of vlies, xhunger, beggary, ywrath, and shedding of blood.
But why in the particular point touching Hippolytus, in which it most behooved you (because of your new peece of Pandarus and Nais) to shewe that good affections might be stirred vp by his part in all, and no evill in any: Why demanded you, what young man did not wish himselfe to bee as chast, as Hippolytus was, if he were not so already? Why asked you not generally, as in the rest, who did not? was it because you thought, that some elder men did not wish them selves as chast, as hee was: but were stirred vp by Phaedras pangs, and Pandarus reasons, to wish the like motion had bene made to them? Or, that any maidens were vpon the stage, who could haue bene contented to become vnchast in yeelding to Hippolytus that which he would not graunt to Nais 7chastlie? As for the young men of our Vniversitie who were present at it, I am hartilie glad if they were so minded: and doe reape my self the greater comfort of it, the more rI haue commended his example to them. But if they wished so, when they saw your play: it came more of somewhat which they brought thither, then which they found there. For, by your instruction, the death of Hippolytus should haue serued to teach them, that they must never denie vnto a Nais, or Phaedra, such requestes: as syour self tell them, on speech concerning wemen; Quas ne quis vnquam spernere dehinc audeat, Hippolytus ecce horribile documentum dedit; Impunè temnat nemo terrestres Deas. And what if all, who were present, not the young men only, did admire the constancie of Penelope? Could no evill affection bee therefore stirred in anie by seeing a boy play so chast a part? ⟨p. 112⟩Happy would Lucretia then haue thought her selfe. For shee was not inferiour in chastitie to Penelope: and when Tarquin saw her, he saw 8her employed as a tmost vertuous woman. Yet, for all the wonderment he had of her vertue: he was more inflamed with loue of her beautie. Yea, 9the very sight of her chast behauiour stirred vp his wicked lust. Moreouer, if Vlysses begging in his owne house, did move all the spectators to have compassion of him, and thereby grew no hurt to them: yet into the actor might there grow some hurt by acquainting him self with hypocriticall faining of
7Amore nempe Thesei casto furis? Sen. Hippolyt.Amore nēpe Thesei casto furis? Sen. Hippolyt.
As zAesopus 1playing the part of Atreus in a tragedy (one of your examples of passions moved, without hurt, at the least, to any man) grew to such a rage by thinking and advising how he might wreak his anger, and be revenged on Thyestes; that with 2his Mace royal he struck one of the servants running by, and slew him. And beside this hurt that possibly might grow, there did grow the suffering of such things at Melanthius and Antinous hands, or 3one of their heels rather, as a 4poor wretch in Terence thought too contumelious and base for him to suffer; & a 5Parasite in Plautus counted a piece of his trade. Which reproachful patience if you think, I say not, that all who saw it, praised it (in saying so you blemish your spectators much;) but, that is was no hurt unto your actor of Ulysses, because (as you distinguished on 6Juvenal's words thereof) he is a poor Scholar: you are not of 7Tertullians, and 8Nazianzenes mind, who note it for a stain in 9what soever players, even in rascal Heathens; how much more would they, if not in Scholars, yet in Christians, whom Saint Paul exhorteth to ado only those things which badorn & set them out with comely gravity? Now, if some might be the worse for beholding or playing of the best parts, the parts of Ulysses, and Penelope: what harm might they receive by the parts of the Wooers; of Melanthius, of Melantho, ⟨p. 113⟩of a bragging soldier, of the drunken mariners, of the Nurse, of Phaedra? In some of which number your general propositions, that all the spectators must needs be moved thus or thus thereby, are untrue. In the rest, nay, in these too, manifest is the weakness of your particular conclusions, that because good thoughts might be stirred up in all the spectators by this or that part, therefore those parts could hurt no man. Besides, if by those parts no hurt could come to any, yet might there much by other which here you mention not: and so you come short of your conclusion general, that no hurt could come to any by the passions that were moved in your plays. Your general propositions do fail in the women: of whom you speak in such sort, that as csome by putting away a good conscience, made shipwreck of their faith: so it may be feared that you, by putting trueth and singleness away, will hazard the shipwreck of common sense and reason.
As zAesopus 1playing the part of Atreus in a tragedie (one of your examples of passions mooved, without hurt, at the least, to any man) grew to such a rage by thinking and advising how he might wreake his anger, and be revenged on Thyestes; that with 2his Mace royall hee strooke one of the servants running by, and slew him. And beside this hurt that possibly might grow, there did grow the suffering of such things at Melanthius and Antinous handes, or 3one of their heeles rather, as a 4poore wretch in Terence thought too contumelious and base for him to suffer; & a 5Parasite in Plautus counted a peece of his trade. Which reprochfull patience if you thinke, I say not, that all who saw it, praised it (in saying so you blemish your spectators much;) but, that is was no hurt vnto your actor of Ulysses, because (as you distinguished on 6Iuuenals wordes thereof) hee is a poore Scholler: you are not of 7Tertullians, and 8Nazianzenes minde, who note it for a staine in 9what soeuer players, even in rascall Heathens; how much more would they, if not in Scholers, yet in Christians, whom Saint Paul exhorteth to adoe only those things which badorne & set them out with coomly gravitie? Now, if some might be the woorse for beholding or playing of the best partes, the partes of Vlysses, and Penelope: what harme might they receaue by the parts of the Wooers; of Melanthius, of Melantho, ⟨p. 113⟩of a bragging souldier, of the drunken mariners, of the Nurse, of Phoedra? In some of which number your generall propositions, that all the spectators must needes bee mooved thus or thus thereby, are vntrue. In the rest, nay, in these too, manifest is the weaknes of your particular conclusions, that because good thoughts might be stirred vp in all the spectators by this or that part, therefore those parts could hurt no man. Besides, if by those partes no hurt could come to any, yet might there much by other which here you mention not: and so you come short of your conclusion generall, that no hurt could come to any by the passions that were mooved in your playes. Your generall propositions doe faile in the wemen: of whom you speake in such sort, that as
zPlutarc. vit. Ciceronis.
1[Greek or Hebrew].〈non-Latin alphabet〉.
2[Greek or Hebrew]〈non-Latin alphabet〉
3Ulyssem calce ferit.Vlyssem calce ferit.
4At ego infelix neque ridiculus esse, neque plagas pat• possum. Ter. Eunucho
5Nisi qui colaphos perpeti potis parasitus, frangique aulas in caput. Plaut. Captiv.
6Mamercorū alapas.Mamercorū alapas.
7Faciem contumeliis alaparum sic obijcit, quasi de praecepto Domini ludat. Docet scilicet & Diabolus verberandam maxillam patienter offerre. Tert. de spectac. cap. 23.
8[Greek or Hebrew]. Gregor. Naz. orat. in laud. Basilii Magni.〈non-Latin alphabet〉. Gregor. Naz. orat. in laud. Basilii Magni.
For when married women do commit adultery, all are not displeased with their lightness and bad nature, nor think them worthy of death for it. David had an other opinion of Bathsheba, in the dsacred story; the fool in the eProverbs, of the strange woman; the Trojans, in fyour Homers, gIlias, of Helena: and in his hOdyssea, the supposed Gods, that is to say, great persons, specially Mercury, thought otherwise of Venus. How can it be then, that all should not only dispraise the bad nature and lightness of Melantho, an unmarried harlot, but also account her justly hanged for it? whom it is more likely that some would have stepped forth to beg from the gallows, at least the loving wooer, who had said unto her; 1O most fair Melantho, 2O sweet Melantho; if he had thought that she should have been hanged in earnest. Like probability hath it, that all would approve the Nurses grave counsel given to Phaedra in secret: when the counsel given openly to men, by the iProphets, by the kApostles, yea, by lChrist him self, wherewith this 3hypocrites counsel deserveth not for gravity to be named the same day, was not approved by all. As for that concerning Phaedra you demand; who could be the worse for her wooing Hippolytus in so general terms: ask mCaracallus the Emperor; in whose sight when his stepmother ⟨p. 114⟩Julia, being mad with the same love to him-ward, that Phaedra to Hippolytus, did uncover and make bare, as it were through negligence, the most of her body, his heart conceived fire straight, 4his tongue disclosed it; and by her wooing of him 14in more general terms, then Phaedra wooed Hippolytus, his consent was won to her incestuous lust. But of all absurd speeches in this matter, that may bear the bell, that having asked who could be the worse for her wooing Hippolytus in so general terms, you infer thereon: The drift whereof if it had been to procure an honest honourable marriage, as it was covertly to allure him to incest, he might very well have listened to it. As if one of them, unto whom nSolomon attributeth this speech, Cast in thy lot among us, we will all have one purse, should say that none could be the worse for his enticing in so general terms: the drift whereof if it had been to draw men to lawful war against enemies, as it was to unlawful spoiling of the innocent, they might very well have listened to it.
For when maried women doe committ adulterie, all are not displeased with their lightnes and bad nature, nor thinke them woorthie of death for it. David had an other opinion of Bathseba, in the dsacred storie; the foole in the eProverbes, of the strange woman; the Trojans, in fyour Homers, gIlias, of Helena: and in his hOdyssea, the supposed Gods, that is to say, great persons, specially Mercurie, thought otherwise of Uenus. How can it bee then, that all should not onelie dispraise the bad nature and lightnes of Melantho, an vnmaried harlot, but also account her iustlie hanged for it? whom it is more likely that some would haue stepped foorth to begge from the gallowes, at least the loving wooer, who had said vnto her; 1O most faire Melantho, 2O sweet Melantho; if hee had thought that shee should haue bene hanged in earnest. Like probabilitie hath it, that all would approove the Nurses grave counsell given to Phoedra in secret: when the counsell giuen openlie to men, by the iProphetes, by the kApostles, yea, by lChrist him selfe, wherwith this 3hypocrites counsell deserveth not for gravitie to be named the same day, was not approved by all. As for that concerning Phoedra you demaund; who could be the worse for her wooing Hippolytus in so generall termes: aske mCaracallus the Emperour; in whose sight when his stepmother ⟨p. 114⟩Iulia, being madde with the same love to him-ward, that Phoedra to Hippolytus, did vncover and make bare, as it were through negligence, the most of her body, his heart conceived fyre straight,
3So players are termed in Greek writers commonly; sometime in Latin also. And perhaps dissemblers in faith & religion had that name by a metaphor drawn from the stage: as if they were playing other mens persons.So players are termed in Greek writers commonlie; sometime in Latin also. And parhaps dissemblers in faith & religion had that name by a metaphor drawne from the stage: as if they were playing other mens persons.
Your particular conclusions do fail both in the women (for a surplusage of your former default concerning them) & in the men also. For although Melanthos lightness and bad nature had been dispraised by all: yet some might be corrupted by Melanthos looseness and 6bad lascivious talk, unless Saint oPaul erred. And the grave counsel given unto Phaedra by the Nurse in secret, might hurt unwary lovely youths, as doeth a scorpion, with the 7rail thereof. And Phaedra's general terms might be as pJoabs right hand, wherewith he took Amasa by the beard to kiss him: when her special drift being no more covered than Joabs sword was, might in the mean season wound Amasa to death, and shed his bowels to the ground. The same is apparent in the scurrility of Melanthius, the lewd or fond tricks of the wooers, the vanity of the bragging soldier, the beastliness of the drunken mariners. For qAristotle wishing a law to be made in all well ordered cities, that 8young men should neither see tragedy ⟨p. 115⟩played, nor Comedy, until in riper years they be past danger of being hurt thereby, groundeth his advise on reason and experience; because things which young men receive, do stick fast by them: and therefore sith principal care ought to be taken that they may prove virtuous, 9they should be kept from hearing any ill speeches, and seeing any ill deeds; chiefly such deeds and speeches, as are lewd or hateful. So that, where you tell us in defence of the spectacle of your drunken mariners, that it was not possible that any man should be provoked to drunkenness thereby: albeit this were true, whereof yet I doubt, or rather I doubt not, considering that many are overprone to follow any vice or evil, which they see or hear, as an rauthor praised by your self observeth out of daily experience in children swearing great oaths, and speaking lascivious and unclean words by such example of other; but if it were true, there might nevertheless a dew of that poison, which Aristotle mentioneth, infect some tender buds, and annoy their fruit by the drunken songs, by the drunken speeches, by the drunken gestures of those drunken beasts. The greater is your fault, who say, the Lacedaemonians are commended for causing their slaves, being drunk in deed, to be brought before their children, that they seeing the beastly usage of such men, might the more loth that vice:
Your particular conclusions doe faile both in the women (for a surplusage of your former default concerning them) & in the men also. For although Melanthos lightnes and bad nature had bene dispraised by all: yet some might be corrupted by Melanthos loosenes and 6bad lascivious talke, vnlesse Saint oPaul erred. And the graue counsell given vnto Phoedra by the Nurse in secret, might hurt vnwarie lovely youthes, as doeth a scorpion, with the 7raile therof. And Phoedras generall termes might bee as pIoabs right hand, wherewith he tooke Amasa by the beard to kisse him: when her speciall drift being no more covered thē Ioabs sword was, might in the meane season wound Amasa to death, and shed his bowells to the ground. The same is apparant in the scurrilitie of Melanthius, the lewde or fonde trickes of the wooers, the vanitie of the bragging souldier, the beastlines of the drunken mariners. For qAristotle wishing a lawe to be made in all well ordered cities, that 8young men should neither see tragedie ⟨p. 115⟩played, nor Comedie, vntill in riper yeares they be past danger of being hurt thereby, groundeth his advise on reason and experience; because things which young men receave, doe sticke fast by them: and therefore sith principall care ought to bee taken that they may proove vertuous, 9they should be kept frō hearing any ill speeches, and seeing any ill deedes; chieflie such deedes and speeches, as are lewde or hatefull. So that, where you tell vs in defense of the spectacle of your drunken mariners, that it was not possible that anie man should be provoked to drunkennes thereby: albeit this were true, whereof yet I doubt, or rather I dout not, considering that many are overprone to folow anie vice or evill, which they see or heare, as an rautour praised by your selfe observeth out of dailie experience in childrē swearing great oathes, and speaking lascivious and vncleane wordes by such example of other; but if it were true, there might neuerthelesse a deaw of that poyson, which Aristotle mentioneth, infect some tender buddes, and anoy their fruit by the drunken songs, by the drunken speeches, by the drunken gestures of those drunken beastes. The greater is your fault, who say, the Lacedemonians are commended for causing their slaves, beeing drunke in deede, to be brought before their children, that they seeing the beastlie vsage of such men, might the more loth that vice:
6Domina Penelope sibi Dum nescio quā gloriam captat levē, Quot illa noctes perdidit flendo bonas? Momenta pulchri corporis spolium auferunt, Fragilisque res est forma: dum licet, utter, & Arce quū Dana• procos Arceret alta, quum fores clausae undique In imbre venit Jupiter tandem aureo, Praedam que victor abstulit: nulla aureo Resistet imbri: ferreas aurum trabes, Nedum puellas frangit ac sternit soloDomina Penelope sibi Dum nescio quā gloriam captat levē, Quot illa noctes perdidit flēdo bonas? Momēta pulchri corporis spolium auferunt, Fragilisque res est forma: dum licet, vtere, & Arce quū Dana• procos Arceret alta, quum fores clausae vndique In imbre venit Iuppiter tandē aureo, Praedam que victor abstulit: nulla aureo Resistet imbri: ferreas aurum trabes, Nedum puellas frāgit ac sternit solo
8[Greek or Hebrew] he saith, meaning such speeches (used to be expressed in that kind of verse) as there are a number uttered by Antinous, Eruymachus, with the like, in your Ulysses redux, and commonly in all tragedies. Aristot. de poet.〈non-Latin alphabet〉 hee saith, meaning such speeches (vsed to bee expressed in that kinde of verse) as there are a number vttered by Antinous, Eruymachus, with the like, in your Vlysses redux, and commonly in all tragedies. Aristot. de poet.
9[Greek or Hebrew].〈non-Latin alphabet〉.
rSir. Thomas Eliot in the Governor, lib. 1. cap. 4. & 6.
but you much better expressing the same intent, not with drunken, but with sober men, counterfeiting such unseemly manners, are the less therefore to be reprehended. Wherein how overthwarthly you affirm your selves to have done much better then the Lacedaemonians, whose fact is commended; and yet conclude that you are the less therefore to be reprehended, as if your conscience told you that either your fact is not like to theirs, or hath some notable difference whereby it is made worse and worthy of reproof, though of the less reproof, the liker it is to theirs in part: we shall the more easily perceive, if we consider how the commender of it (why signified you not his name, or place?) Plutarch, sdoeth likewise by and by thereupon con mend them for that 1they neither heard Comedy nor Tragedy, least they should in earnest, or jest, lend ear to those who gain said the laws. For hereby I gather, that they did not purposely ⟨p. 116⟩make their slaves drunken; against ttheir laws had that been: but 2when the slaves were drunk, they turned the example to their children's benefit, that, by seeing swine wallowing in the mire of vomit, and so forth, they might detest drum kens. As with us when thieves are hanged, or whores carted, we show them to our children, to breed a detestation of theft and whoredom in them. Whereupon if Seius should say, it were much better that true men should feign them selves to be thieves, display some thievish prank of theirs upon a stage, and seem to be hanged for it; or that chaste maidens and young men should counterfeit the misdemeanour of whores & knaves, and openly representing the filthy act of their uncleanness, be taken in it, and putt to shame: your self, I am persuaded, would judge his better to be worse; at least in the latter point of knaves and whores, because the shame, that lighteth on them after the fact done, may profit the beholders; but the doing of it, and of things tending to it, hath turpitude that may corrupt them. Which censure if you will apply to your fact compared with the example of the Lacedaemonians, you may see their drunken slaves do little help to justify your mariners:
but you much better expressing the same intent, not with drunken, but with sober men, counterfeiting such vnseemelie manners, are the lesse therefore to be reprehended. Wherein how overthwarthly you affirme your selues to haue done much better then the Lacedaemonians, whose fact is commended; and yet conclude that you are the lesse therefore to be reprehended, as if your conscience tolde you that either your fact is not like to theirs, or hath some notable difference whereby it is made worse and woorthy of reproofe, though of the lesse reproofe, the liker it is to theirs in part: we shall the more easilie perceaue, if we consider how the commender of it (why signified you not his name, or place?) Plutarch, sdoeth likewise by and by therevpon cō mend them for that 1they neither heard Comedie nor Tragedie, least they should in earnest, or iest, lende eare to those who gain said the lawes. For hereby I gather, that they did not purposely ⟨p. 116⟩make their slaves drunken; against ttheir lawes had that bene: but 2when the slaves were drunke, they turned the example to their childrens benefite, that, by seeing swine wallowing in the myre of vomit, and so foorth, they might detest drū kennes. As with vs when theeves are hanged, or hoores carted, we shew them to our children, to breede a detestation of theft and hoordome in them. Wherevpon if Seius should say, it were much better that true men should faine them selves to be theeves, display some theevish pranke of theirs vpō a stage, and seeme to be hanged for it; or that chast maidens and yong men should coūterfeit the misdemeanour of hoores & knaves, and openly representing the filthy act of their vncleannes, bee taken in it, and putt to shame: your selfe, I am perswaded, would iudge his better to be woorse; at least in the latter point of knaves and hoores, because the shame, that lighteth on thē after the fact done, may profit the beholders; but the doeing of it, and of things tending to it, hath turpitude that may corrupt them. Which censure if you will apply to your fact compared with the example of the Lacedaemonians, you may see their drunken slaves doe little helpe to iustifie your mariners:
sAntiq. Lacedaemon•or. institut.
1[Greek or Hebrew].〈non-Latin alphabet〉.
tXenophon. de repub. Lacedaem.
2[Greek or Hebrew] Pl•tar. saith, and not, [Greek or Hebrew].〈non-Latin alphabet〉 Pl•tar. saith, and not, 〈non-Latin alphabet〉.
because the 3rotten or stinking talk (as vScripture termeth it) which your mariners used before and at their quaffing, would not have been suffered among the Lacedaemonians to be sung or said in their children's hearing, no not by interlude-players. Neither have you greater reason to commend and extol the worthy play-fellows of your mariners by Catos name and credit, in that you ask; What Cato might not be delighted to see the fond behaviour of Country-wooing expressed by civill men, or the vanity of a bragging soldier? For Cato, not the younger, whose Stoical austerity xTully findeth fault with, but whom without such note yhe praiseth, the elder, zdid put out of the number of Senators one Manilius, because in the day time he had kissed his wife in his daughters sight: & him self took no less heed of speaking filthy words in his sons presence, then he would have done in presence of the Vestal virgins; nor ever would enter into the bathe with him, least his son should see him naked. And can you think that any of this ⟨p. 117⟩mans disposition, what delight soever him self might have taken in that which could not taint his gravity and constancy, would have been delighted, delighted? nay, contented to behold the filth of your country-wooers in the mouths & actions of Scholars like his son, before so great a company both of sons and daughters; in whose 4ears, & eyes, a aPoet, no way comparable with Cato for severity and care of virtuous nurturing & training up of youth, detesteth the expressing of any one such foolery, as your country-wooers did express a number?
because the 3rotton or stinking talke (as vScripture termeth it) which your mariners vsed before and at their quaffing, would not haue bene suffered among the Lacedaemonians to be soong or said in their childrens hearing, no not by enterlude-players. Neither haue you greater reason to commende and extoll the woorthy play-felowes of your mariners by Catos name and credit, in that you aske; What Cato might not bee delited to see the fond behaviour of Country-wooing expressed by civill men, or the vanitie of a bragging soldier? For Cato, not the younger, whose Stoicall austeritie xTullie findeth fault with, but whom without such note yhe prayseth, the elder, zdid put out of the number of Senatours one Manilius, because in the day time he had kissed his wife in his daughters sight: & him selfe tooke no lesse heed of speaking filthy woords in his sonnes presence, then he would haue done in presence of the Uestall virgins; nor ever would enter into the bathe with him, least his sonne should see him naked. And can you thinke that any of this ⟨p. 117⟩mans disposition, what delite soever him selfe might haue taken in that which could not taint his gravitie and constancie, would haue bene delited, delited? nay, contented to beholde the filth of your country-wooers in the mouthes & actions of Scholers like his sonne, before so great a companie both of sonnes and daughters; in whose 4eares, & eyes, a aPoët, no way comparable with Cato for severitie and care of vertuous nurturing & training vp of youth, detesteth the expressing of any one such foolerie, as your country-wooers did expresse a number?
As for the vanity of your bragging soldier, I marvel that intending to prove there could no evil affection be stirred up thereby in any, you durst mention Cato: when I had showed that bPlautus, a far looser person, and better experienced in matters of this kind, doeth note that 5mens manners are wont to be corrupted and made worse by plays which have a bawd, or boor, or bragging soldier in them. The dissolute behaviour of your courtly-wooers, you say, was not so much expressed on the stage, as imagined to be done within. Not so much on the stage: much on the stage therefore; and in deed too much. Yet this would prove, I grant, that small harm could be done by the playing of their parts, unless that were true which the Scripture saith: cHow great a pile of wood how little fire kindleth? Melanthius alone of all the sorts, or varlets, whom you namely specify, hath no amplification of Lacedaemonians, or Cato; no extenuation of not so much on the stage, to grace the ungraciousness of his foul scurrility. The likelier is Aristotle's sentence and authority to prevail with you, that young men might be stained by hearing of his railing, his 6Jambicall speeches, as Aristotle termeth them. At least Sir Thomas Eliots dwords of playing at football, that therein is nothing but beastly fury, & extreme violence, whereof proceedeth hurt, and consequently rancour & malice do remain with them that be wounded, may move you to think that there was danger of annoying our youth by Melanthius action, 7striking and girding (like Silenus 8ass) at Ulysses with his heel. For boys affecting football, will argue peradventure, that seeing such horseplay was used by Melanthius, & he might strike Ulysses body with his ⟨p. 118⟩foot; more lawful should it be for them to strike a ball so: and what Cato would not be delighted to see them break one an others shins? or who was that vicechancellour, what a convocation, that made our University statute to the contrary? Thus are your particular conclusions overthrown, even by those passions which the parties mentioned might imprint in others. How much more in them selves?
As for the vanitie of your bragging souldiour, I marvell that intending to proove there could no evill affection bee stirred vp thereby in anie, you durst mention Cato: whē I had shewed that bPlautus, a farre looser person, and better experienced in matters of this kinde, doeth note that 5mens maners are woont to be corrupted and made worse by playes which haue a bawde, or boore, or bragging souldier in them. The dissolute behaviour of your courtly-wooers, you say, was not so much expressed on the stage, as imagined to be doon within. Not so much on the stage: much on the stage therefore; and in deed too much. Yet this would proove, I graunt, that small harme could be done by the playing of their partes, vnlesse that were true which the Scripture saith: cHow great a pile of wood how litle fire kindleth? Melanthius alone of all the sorts, or varlets, whom you namelie specifie, hath no amplification of Lacedaemonians, or Cato; no extenuation of not so much on the stage, to grace the vngratiousnes of his fowle scurrilitie. The likelier is Aristotles sentence and autoritie to prevaile with you, that yong men might be stained by hearing of his railing, his 6Iambicall speeches, as Aristotle termeth them. At least Syr Thomas Eliots dwordes of playing at footeball, that therein is nothing but beastly furie, & extreeme violence, whereof proceedeth hurt, and consequentlie rancour & malice doe remaine with them that be wounded, may moove you to thinke that there was daunger of anoying our youth by Melanthius action, 7striking and girding (like Silenus 8asse) at Vlysses with his heele. For boyes affecting footebale, will argue peradventure, that seeing such horseplay was vsed by Melanthius, & he might strike Vlysses body with his ⟨p. 118⟩foote; more lawfull should it bee for them to strike a ball so: and what Cato would not be delited to see them breake one an others shinnes? or who was that vicechancellour, what a convocation, that made our Vniversitie statute to the contrarie? Thus are your particular conclusions overthrowne, euen by those passions which the parties mentioned might imprint in others. How much more in them selues?
bIn prologue. Capuvor.In prolog. Capuuor.
5Profectò expediet fabulae huic operam dare. Hic neque pe•iurus leno est, nec meretrix mala, Neque miles gloriosus.
Whose minds in what danger they are of infection, by meditating and studying sundry days, or weeks, how to express the manners of wantons, or drunkards, or country-wooers lively, the seeing whereof played but an hour, or two, might taint the spectators: I wish with all my hart, that I may rather seem in vain to have feared, then they should by experience feel. Your conclusion general faileth more and more yet, because evil affections might be stirred up by other parts then these: as namely, by your new parts of Pandarus and Nais. The former, after a sort confessed by your self, in that you demand; who could be the worse for Phaedra's wooing Hippolytus in so general terms? For this doeth insinuate that through Pandarus wooing him i• special terms, so special, that incestuous 9Myrrha went no further (as eOvid thought fit to describe it) not in her secret 1thoughts, some might be the worse. The later, most evident by that which is frecorded to have come to pass in the City of Abdêra. Where, when at midsummer, in very hot weather, Andromeda (a Tragedy of Euripides) being played, many brought home a burning ague from the theatre: about the seventh day following, they were rid thereof, some by much bleeding, some by sweating, but all, as soon as they were abroad out of their beds, did fall into a strange distemper and passion of a light frenzy. The which exciting them to say & cry aloud such things as were sticking freshly in their memory, and had affected most their mind, 2they grew all to Tragedy-playing, and full lustily they sounded out 3Jambicall speeches: their tongues harping chiefly on Euripides, Andromeda, and the 4melodious words of Perseus touching love. So that the whole city was full of pale and thin folk, pronouncing like stage-players, and braying with a loud voice. ⟨p. 119⟩5But O Cupido, prince of Gods and men, with the rest of that part: until at length the winter and cold, waxing great, assuaged their distemper, and eased them of their frantic folly. A word to a wise man is enough. That speech, But O Cupido, Prince of Gods and men, uttered under Perseus, that is, a mans person, was of all likely hood less piercing and pathetical, then yours, O quàm juvaret igne tam pulchro mori, uttered by Nais, a woman, and a Nymph. It was well that she played in winter, not in summer.
Whose mindes in what danger they are of infection, by meditating and studying sundrie dayes, or weekes, how to expresse the manners of wantons, or drunkards, or country-wooers lively, the seeing wherof played but an hower, or two, might taint the spectators: I wish with all my hart, that I may rather seeme in vaine to have feared, then they should by experience feele. Your conclusion generall faileth more and more yet, because evill affections might be stirred vp by other partes then these: as namelie, by your new parts of Pandarus and Nais. The former, after a sort confessed by your selfe, in that you demaund; who could be the woorse for Phoedras wooing Hippolytus in so generall termes? For this doeth insinuate that through Pandarus wooing him i• speciall termes, so speciall, that incestuous 9Myrrha went no farder (as eOvid thought fitt to describe it) not in her secret 1thoughts, some might be the woorse. The later, most evident by that which is frecorded to haue come to passe in the Citi• of Abdêra. Where, when at midsummer, in very hottweather, Andromeda (a Tragedie of Euripides) being played, manie brought home a burning ague from the theater: about the seventh day folowing, they were ridde thereof, some by much bleeding, some by sweating, but all, as soone as they were abroade out of their beddes, did fall into a strange distemper and passion of a light phrensie. The which exciting them to say & cry aloude such things as were sticking freshly in their memorie, and had affected most their minde, 2they grewe all to Tragedie-playing, and full lustilie they sounded out 3Iambicall speeches: their toungs harping chieflie on Euripides, Andromeda, and the 4melodious woords of Perseus touching love. So that the whole citie was full of pale and thinne folke, pronouncing like stage-players, and braying with a loude voice. ⟨p. 119⟩5But O Cupido, prince of Gods and men, with the rest of that part: vntill at length the winter and colde, waxing great, asswaged their distemper, and eased them of their frantike follie. A woorde to a wise man is enough. That speech, But O Cupido, Prince of Gods and men, vttered vnder Perseus, that is, a mans person, was of all likely hoode lesse pearcing and patheticall, then yours, O quàm iuvaret igne tam pulchro mori, vttered by Nais, a woman, and a Nymph. It was well that shee played in winter, not in summer.
9Fit equo sua filia coniux, Quasque credit, init pecudes caper. &, Gentes tamen esse fe•ntur, in qui bus & nato genitrix, & data parenti Jungitur; ut pietas geminato crescat amore.Fit equo sua filia coniux, Quasque cre•it, init pecudes caper. &, Gentes tamen esse fe•ntur, in qui bus & nato genitrix, & •ata parenti Iungitur; vt pietas geminato crescat amore.
eMetamorph. lib. 10.
1Et secū, Quò mente feror? quid molior? inquit. &c.Et secū, Quò mente feror? quid molior? inquit. &c.
For gPerseus loved Andromeda in the way of marriage too, as Nais did Hippolytus. But the force of love-pangs, and the care of lawfulness, join not their dwelling houses together still in all hearts. Wherefore you are so far off from having proved that no evil affection could be stirred up in any by your plays: that I can hardly remember any evil affection, which might not be stirred up thereby in many; not only in the actors, but the spectators also. And I think your self, if you peruse advisedly this which I have written, and diligently compare it with your Ulysses redux, Rivals, and Hippolytus, will take time of respite before you name as much as one inordinate passion; whereto I shall not quote, at least one players part, perhaps two, or three, that may be as oil unto the fire. Howbeit, had you proved the contrary hereof, yet is my conclusion entire, as I said, and your plays unlawful: because it is unlawful to imitate and resemble any misbehaviour; and your self can not deny but sundry lewdnesses were imitated and resembled in each of your plays.
For gPerseus loved Andromeda in the way of mariage too, as Nais did Hippolytus. But the force of love-pangs, and the care of lawfulnes, ioyne not their dwelling houses together still in all heartes. Wherefore you are so farre off from having prooved that no evill affection could bee stirred vp in anie by your playes: that I can hardlie remember any evill affection, which might not be stirred vp thereby in many; not onely in the actors, but the spectators also. And I thinke your selfe, if you peruse advisedly this whiche I haue written, and diligentlie compare it with your Vlysses redux, Rivales, and Hippolytus, will take time of respitt before you name as much as one inordinate passion; whereto I shall not quote, at least one players part, perhaps two, or three, that may be as oile vnto the fire. Howbeit, had you prooved the contrarie hereof, yet is my conclusion entier, as I said, and your playes vnlawfull: because it is vnlawfull to imitate and resemble any misbehaviour; and your selfe can not denie but sundry lewdnesses were imitated and resembled in eche of your playes.
Herein is that confuted withal by the way, which otherwhere you mention as an intent sufficient to justify & warrant your coming on the stage: namely that you do it to practise your style, either in prose or verse; to be well acquainted with Seneca, or Plautus; honestly to embolden your youth; to try their voices, & confirm their memories, to frame their speech; to conform them to convenient action; to try what metal is in every one, and of what disposition they are. For although you aimed at all these things, and hit them, which as I have showed in one branch to be false, so must you grant it in some other; unless you will say, that to arm a youth with a hwhores ⟨p. 120⟩forehead, is honestly to embolden him; or, by trying what metal is in every one, you mean the occasioning of them to give proof whether their ibrows be made of brass; but admitting all were even as you pretend: yet your stage-playing being convicted of unlawfulness, your pretences for it are grinded all to powder; kjust is their damnation, who say, Let us do evil that good may come thereof. Our great and first parents, lseduced by the serpent, did eat of the fruit of the forbidden tree: to the intent that they might become like to God, and know both good and evil. The mknowledge of good and evil, is to be wished: but because the nmeans was joined with disobedience, it had been better for them to have lacked that knowledge. Among the Lacedaemonians, oboys by their public order were instructed, and through want of vitals were provoked to steal meat: that being occasioned thereby to watch at night, while others were sleeping, and to lye in wait by day time for their pray, they might be the skilfuller to circumvent & spoil their enemies in war.
Herein is that confuted withall by the way, which otherwhere you mention as an intent sufficient to iustifie & warrant your coming on the stage: namely that you doe it to practise your style, either in prose or verse; to bee well acquainted with Seneca, or Plautus; honestly to embolden your youth; to trie their voices, & cōfirme their memories, to frame their speech; to conforme them to convenient action; to trie what mettall is in everie one, and of what disposition they are. For although you aimed at all these things, and hitt them, which as I haue shewed in one branche to bee false, so must you graunt it in some other; vnlesse you will saye, that to arme a youth with a hwhoores ⟨p. 120⟩forehead, is honestly to embolden him; or, by trying what metta• is in every one, you meane the occasioning of thē to giue proofe whether their ibrowes bee made of brasse; but admitting all were even as you pretend: yet your stage-playing being convicted of vnlawfulnes, your pretēses for it are grinded all to powder; kiust is their damnation, who say, Let vs doe evill that good may come thereof. Our great and first parents, lseduced by the serpent, did eate of the fruit of the forbidden tree: to the intent that they might become like to God, and knowe both good and evill. The mknowledge of good and euill, is to be wished: but because the nmeanes was ioyned with disobedience, it had bene better for them to haue lacked that knowledge. Among the Lacedaemonians, oboyes by their publike order were instructed, and through want of vittalls were provoked to steale meat: that being occasioned thereby to watch at night, while others were sleeping, and to lye in wait by day time for their pray, they might be the skilfuller to circumvent & spoile their enemies in warre.
The end good and commendable, as he who ptaught David to fight, assureth us: but qDavid was not taught it by pilfering and stealing. Parmeno in rTerence telleth what commodity Chaerea might purchase by coming into Thais ho•se: to be acquainted with the nature and manners of harlots, that knowing them betime he might for ever hate them. To hate them, is a quality sbeseeming virtuous persons: but who so by acquaintance with them do seek to hate them, are likely to be evil qualified; for tcan a man go upon coals, and his feet not be burnt? But here you will reply percase that in Chaerea, beside the good effect which Parmeno did boast of, some bad effects might fall out, vthrough the seeing of Jupiters picture with Danaë, and being near to Pamphila: which in your plays can not be feared. But I have prevented this reply by showing that 6your Danaë's picture with Melanthos talk may breed some bad effects in a Chaerea too, though he were a beholder only of your plays, much more if he be a player him self. Wherefore if a dead fly doeth cause the sweet ointment of the Apothecary to stink, as the xwise man saith: what a loathsome savour ⟨p. 121⟩must needs so great store of such carrion breed in the perfume of eloquence, into the which you cast it? Beside that, to come nearer you, the ointment and perfume itself commended by you, hath a rammish smell, and stinketh like a goat: as a good Apothecary, and of very quick sent, 7Quintilian, I mean, acknowledgeth and avoucheth. For he, yrequiring 8chiefly that young and tender minds 9should not only learn such things as are well uttered, but, & that much rather, such things as are honest; forbiddeth them to read at all any poems of 1amatory fancies, at least, 2till they be grown to greater maturity of years, and strength of age. In which sort he alloweth them to read Menanders Comedies also, and others, 3When they be past danger of having their manners corrupted. And their zstyle he willeth to be exercised in common places, either against vices, or touching doubtful questions; in praising good, dispraising evil: in reporting trueth; in defence of innocency; and the like matters that may serve an 4honest man in use of life. Their amemory he wisheth to be confirmed by learning without book, sometime somewhat of their own, well penned;
The end good and commendable, as he who ptaught David to fight, assureth vs: but qDavid was not taught it by pilfering and stealing. Parmeno in rTerence telleth what commoditie Chaerea might purchase by cōming into Thais ho•se: to bee acquainted with the nature and manners of harlots, that knowing them betime he might for ever hate them. To hate thē, is a qualitie sbeseeming vertuous persons: but who so by acquaintance with them doe seeke to hate them, are likelie to be evill qualified; for tcan a man goe vpon coales, and his feete not be burnt? But here you will reply percase that in Chaerea, beside the good effect which Parmeno did boast of, some bad effects might fall out, vthrough the seeing of Iupiters picture with Danaë, and being neere to Pamphila: which in your playes cā not be feared. But I have prevented this reply by shewing that 6your Danaes picture with Melanthos talke may breede some bad effectes in a Chaerea too, though he were a beholder onely of your playes, much more if he be a player him selfe. Wherefore if a dead flye doeth cause the sweet ointment of the Apothecarie to stinke, as the xwise man saith: what a lothsome savour ⟨p. 121⟩must needs so great store of such caraine breed in the perfume of eloquence, into the which you cast it? Beside that, to come neerer you, the ointment and perfume itselfe commended by you, hath a rammish smell, and stinketh like a goate: as a good Apothecarie, and of verie quicke sent, 7Quintilian, I meane, acknowledgeth and avoucheth. For he, yrequiring 8
but principally, places elected and chosen out of orations, or stories, or other kind of 5writings worthy that care and study; that they 6may accustom themselves to the best, and have their style holpen many ways thereby. Finally, for bframing of speech, voice, and gesture, he would not have them imitate the voice of Women, or old men; nor express the faults of drunkenness; nor be taught to play the slaves; nor learn the affection and passion of love, of covetousness, of fear. Which things are neither necessary, saith he, 7for an orator; and 8they do corrupt the mind, in childhood specially, while it is tender yet and unacquainted with things; because 9such as those are whom we imitate much, such our selves become. Behold the great difference between a heathen mans conceit of the instructing of orators for civill causes: & yours, of Christian Preachers, or what soever place your Students shall be called to in Church or Common weal, at least of honest men and Christians.
but principally, places elected and chosen out of orations, or stories, or other kind of 5writings worthy that care and studie; that they 6may accustome themselves to the best, and have their style holpen manie wayes thereby. Finallie, for bframing of speech, voice, and gesture, he would not haue them imitate the voice of Women, or old men; nor expresse the fautes of drunkennes; nor be taught to play the slaves; nor learne the affection and passion of love, of couetousnes, of feare. Which things are neither necessarie, saith he, 7for an oratour; and 8they doe corrupt the minde, in childhoode specially, while it is tender yet and vnacquainted with things; because 9such as those are whom we imitate much, such our selves become. Behold the great difference betweene a heathen mans conceit of the instructing of oratours for civill causes: & yours, of Christian Preachers, or what soeuer place your Studentes shall be called to in Church or Common weale, at least of honest men and Christians.
5Dignorum ea cura voluminum.
6Assuescent optimis.
bLib. 1. ca. 19
7Oratori.
8Mentem, praecipuè in aetate prima teneram adhuc & rudem inficiunt.
9Frequens imitatio transis in mores.Frequēs imitatio transis in mores.
He would have no amatory poems, neither Comedies, no not cMenanders, that is, the 1best of all to be read by his ⟨p. 122⟩youth: you, as if Phaedra's amorous speech expressed by Seneca were nothing without a pe•ce of menstruous cloth sowed to it, do occasion yours to make them selves familiar and well acquainted with Plautus, done far beneath the best. He would have his youth to practise their style in good things, as in 2weapons, which they may use when need shall be: you practise yours in speeches enticing men to Venery, to ribaldry, to scurrility, to whoredom, to incest, to other abominations. He would have his youth to commit most excellent things and words to memory; you pester yours with filth, such filth in Rivals (I am ashamed to rehearse it) as can not be matched, I think, sure very hardly, throughout all Plautus. He would not have his youth 3to counterfeit a woman's voice: you procure Minerva, Penelope, Euryclea, Antonoë, Eurynome, Hippodamia, Melantho, Phaedra, the Nurse, the Nymph, besides I know not whom in the unprinted Comedy, to be played by yours. He would 4not have his youth to represent the faults of drunkenness: yours must flaunt it out in most unmodest guise, with unseemly barbarous carousing songs and speeches, and be defended too by the brave example of Lacedaemonian slaves. He would 5not have his youth to be imbrued and tainted with slavish behaviour: for yours it is an ornament to play the goatherd Melanthius, or a bragging soldier, or a clownish wooer. In fine, he would 6not have his youth to learn the passion of amorousness and love; 7nor to be stage-player-like in action and gesture: you breed yours in stage-playing, as conforming them to convenient action; and teach them to resemble the pangs of love in manner of most amorous Nymphs, with 8burning exclamations, and 9fancies of Poetical fables. St eAustin reproving the course of the world which traineth up their children in Poets wanton tales of Jupiters adulteries, and useth to defend their custom by saying, Hence are words learned, hence is eloquence gotten:
Hee would haue no amatorie poëmes, neither Comedies, no not cMenanders, that is, the 1best of all to be read by his ⟨p. 122⟩youth: you, as if Phaedras amorous speech expressed by Seneca were nothing without a pe•ce of menstruous cloth sowed to it, doe occasion yours to make them selves familiar and well acquainted with Plautus, done farre beneath the best. He would haue his youth to practise their style in good things, as in 2weapons, which they may vse when neede shall be: you practise yours in speeches entising men to Uenerie, to ribauderie, to scurrilitie, to hoordom, to incest, to other abominations. He would haue his youth to commit most excellent thinges and wordes to memorie; you pester yours with filth, such filth in Rivales (I am ashamed to reherse it) as can not be matched, I thinke, sure very hardly, throughout all Plautus. Hee would not haue his youth 3to counterfeit a womans voice: you procur• Minerva, Penelope, Euryclea, Antonoë, Eurynome, Hippodamia, Melantho, Phaedra, the Nurse, the Nymph, besides I know not whom in the vnprinted Comedie, to bee played by yours. Hee would 4not have his youth to represent the faults of drunkennes: yours must flant it out in most vnmodest guise, with vnseemely barbarous carousing songes and speeches, and be defended too by the brave example of Lacedaemonian slaves. Hee would 5not haue his youth to bee imbrued and tainted with slavish behaviour: for yours it is an ornament to play the goteheard Melanthius, or a bragging souldier, or a clownish wooer. In fine, hee would 6not haue his youth to learne the passion of amorousnes and loue; 7nor to bee stage-player-like in action and gesture: you breede yours in stage-playing, as conforming them to convenient action; and teach them to resemble the panges of loue in maner of most amorous Nymphes, with
cLib. 10. ca. 1.
1Omnibus •iusdem operis autoribus abstulit nomen.
dHorat. de art. poet. vives lib. 3. de tratend. disciplin Scalig. poetic. lib. 6. cap. 3.
2Arma sunt hac quodammo do praeparā da semper, ut his, quum res poscet, utaris.Arma sunt hac quodāmo do praeparā da semper, vt his, quum res poscet, vtaris.
forsooth, saith he, belike we could not know these words, imbrem aureum, and gremium, and fucum, and templa caeli, and the rest there written, unless f Terence had brought in a lewd young man proposing Jupiter to him self for an example of whoredom, while he beholdeth on the ⟨p. 123⟩wall a certain painted table, wherein was this picture; how Jupiter sent a 1golden shower, they say, of old time into the 2lap of Danaë, 3under the colour thereof to beguile a woman. And see how he stirreth up himself to lust as it were by the instruction of a heavenly master. But what God? saith he. Even that God which shaketh 4the sanctuaries of heaven with thunder. Should not I, who am a mortal wretch, do the same? Yes in deed I did it, and gladly. 5No, no, saith S. Austin, those words are not learned the more conveniently by means of this dishonesty: but this dishonesty is wrought the more confidently by means of those words. Thus did that discreet and godly Father judge of causing such devises of Poets to be learned by children yea although the Poets were as good as Terence and the children as well inclined as himself. For him self it is, of whom ghe confesseth that 6he learned many profitable words in vain, Poetical fancies; but such as both may be learned in things not vain, & that is a safe way wherein children ought to walk. On which consideration sundry men of note in our memory also, not only among professors of purer religion, but even among the Papists, have advised Schoolmasters & instructors of youth either not to read Terence to their Scholars, or if they will read him, not to read him all. hLudovicus Vives, having declared in general out of iPlutarch touching the reading of Poets, that, unless you use it most warily, it hurteth; and therefore, if a child may be allowed to meddle with it, their writings would be purged first, & filthy matters be wholly cut out of them: Doth wish the same concerning Terence in special for those things which might defile the minds of children with such faults and vices, as naturally we are prone to.
forsooth, saith hee, belike wee could not know these wordes, imbrem aureum, and gremium, and fucum, and templa caeli, and the rest there written, vnlesse f Terence had brought in a lewde young man proposing Iupiter to him selfe for an example of hooredome, while hee beholdeth on the ⟨p. 123⟩wall a certaine painted table, wherein was this picture; how Iupiter sent a 1golden shower, they say, of olde time into the 2lappe of Danaë, 3vnder the colour thereof to beguile a woman. And see how he stirreth vp himselfe to lust as it were by the instruction of a heavenly maister. But what God? saith hee. Even that God which shaketh 4the sanctuaries of heaven with thunder. Should not I, who am a mortall wretch, doe the same? Yes in deed I did it, and gladly. 5No, no, saith S. Austin, those wordes are not learned the more conveniently by meanes of this dishonestie: but this dishonestie is wrought the more confidently by meanes of those wordes. Thus did that discreete and godly Father iudge of causing such devises of Poëts to bee learned by children yea although the Poëts were as good as Terence and the childrē as well inclined as himselfe. For him selfe it is, of whom ghee confesseth that 6hee learned many profitable wordes in vaine, Poëticall fansies; but such as both may bee learned in thinges not vaine, & that is a safe way wherein children ought to walke. On which consideration sundry men of note in our memorie also, not onely among professors of purer religion, but even among the Papists, haue advised Scholemasters & instructors of youth either not to read Terence to their Scholers, or if they will read him, not to read him all. hLudovicus Uives, having declared in generall out of iPlutarch touching the reading of Poëts, that, vnlesse you vse it most warily, it hurteth; and therefore, if a childe may be allowed to meddle with it, their writinges would be purged first, & filthy matters be wholly cut out of them: Doth wish the same concerning Terence in speciall for those thinges which might defile the mindes of children with such faultes and vices, as naturally wee are prone to.
1Imbrem • reum.
2Gremium.
3Fucum.
4Templa […]Templa 〈…〉
5Non omnin• per hanc turpitudinē verba ista commodius discuntur; sed per haec verba turpitudo ista confidē tius perpetraturNon omnin• per hanc turpitudinē verba ista commodius discuntur; sed per haec verba turpitudo ista confidē tius perpetratur
gAug. confess. lib. 1. cap. 15
6Didici in […] multa verba utilia: sed & quae in […] non vanis disci possunt; & ea via […] est in qua pu•ri ambularent.Didici in 〈…〉 multa verba vtilia: sed & quae in 〈…〉 non vanis disci possunt; & ea via 〈…〉 est in qua pu•ri ambularent.
some by putting away a good conscience, made shipwracke of their faith: so it may bee feared that you, by putting trueth and singlenes away, will hazard the shipwracke of common sense and reason.
in more generall termes, then Phoedra wooed Hippolytus, his consent was woon to her incestuous lust. But of all absurd speeches in this matter, that may beare the bell, that having asked who could be the woorse for her wooing Hippolytus in so generall termes, you inferre thereon: The drift whereof if it had bene to procure an honest honorable mariage, as it was covertlie to allure him to incest, he might very well haue listned to it. As if one of them, vnto whom
Salomon attributeth this speech, Cast in thy lott among vs, wee will all haue one purse, should say that none could bee the worse for his entising in so generall termes: the drift whereof if it had bene to draw men to lawfull warre against enemies, as it was to vnlawfull spoiling of the innocent, they might very well haue listned to it.
Vellem, si lic•et.
14Si libet, licet. An nescis •e imperatorem •se; & leges dare, non accipere?
should not onely learne such things as are well vttered, but, & that much rather, such things as are honest; forbiddeth them to reade at all any poëmes of
till they bee growen to greater maturitie of yeares, and strength of age. In which sort hee alloweth them to reade Menanders Comedies also, and others,
style he willeth to be exercised in commō places, either against vices, or touching doubtfull questions; in praysing good, dispraysing evill: in reporting trueth; in defense of innocencie; and the like matters that may serve an
Austin reprooving the course of the world which traineth vp their children in Poëts wanton tales of Iupiters adulteries, and vseth to defend their custome by saying, Hence are wordes learned, hence is eloquence gotten:
