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.
3 Yet the third reason, wherein plays are charged, not for making young men come forth in whores attire, like dthe Jewde woman in the Proverbs; but for teaching them to counterfeit her eactions, her fwanton kiss, her impudent face, her gwicked speeches and enticements; should have been allowed even by your own gloss and exposition of the text: sith 4you say upon it, that different behaviour becometh different sexes, and, it beseemeth not men to follow women's manners. hThetis taught Achilles how to play the woman in gate, in speech, in gesture: Sic ergo gradus; sic ora, manusque nate feres, comitesque modis imitabere fictis. And because his mother had not taught him enough, or he was but a bad scholar: iDeidamia gave him further advertisements, how he must hold his naked breast, his hands, & so forth. These are women's manners unseemly for Achilles to imitate: he should not have done it. How much less seemly then is it for young men to dance like women, though like kthose, who praised God with dances: and much less seemly yet to dance like unhonest women, like lHerodias? whereby what a flame of lust may be kindled in the hearts of men, as ready for the most part to conceive this fire, as flax is the other, mChristian writers show in part by Herodes example: but a nHeathen Poet more fully by his own experience; affirming that he was not ravished so much with his mistresses face, though marvellous fair and beautiful, nor with her hear hanging down loose after the fashion about her smooth neck; nor with her radiant eyes, like stars; nor with her silks, & outlandish bravery; as he was with her gallant dancing. And greater reason is it you should condemn all stage-plays, wherein
he is not able to allege one word savouring of scurrility. As if you had said, that, could he make proof of the least scurrility or wantonness therein, your self would condemn them: according both to Christian piety, by the
Philosophers precept. Which showeth that you acknowledge it unseemly also for men to play such mens parts, as defile their mouths with unmodest speeches;
3 Yet the third reason, wherein playes are charged, not for making young men come foorth in hoores attire, like dthe Iewde woman in the Proverbs; but for teaching them to counterfeit her eactions, her fwanton kisse, her impudent face, her gwicked speeches and entisements; should haue bene allowed even by your owne glosse and exposition of the text: sith 4you say vpon it, that different behaviour becommeth different sexes, and, it beseemeth not men to folow wemens maners. hThetis taught Achilles howe to play the woman in gate, in speech, in gesture: Sic ergo gradus; sic ora, manusque nate feres, comitesque modis imitabere fictis. And because his mother had not taught him enough, or he was but a bad scholer: iDeidamia gaue him farder advertisements, how he must hold his naked brest, his hands, & so foorth. These are wemens maners vnseemelie for Achilles to imitate: he should not haue done it. How much lesse seemely then is it for young men to danse like wemen, though like kthose, who praised God with danses: and much lesse seemelie yet to danse like vnhonest wemen, like lHerodias? whereby what a flame of lust may bee kindled in the hearts of men, as redie for the most part to conceue this fire, as flaxe is the other, mChristian writers shewe in parte by Herodes example: but a nHeathen Poët more fullie by his owne experience; affirming that hee was not ravished so much with his mistresses face, though marvellous faire and beautifull, nor with her heare hanging downe loose after the facion about her smooth necke; nor with her radiant eyes, like starres; nor with her silkes, & outlandish braverie; as hee was with her galant dansing. And greater reason is it you should condemne all stage-playes, wherein ⟨p. 18⟩young men are trained to play such wemens partes, because, vnto Momus terming the stage a 5schoole of scurrilitie and wantonnesse, you reply, that 6mery things are called wanton by him, and that 7hee is not able to alleage one worde savouring of scurrilitie. As if you had saide, that, could hee make proofe of the least scurrilitie or wantonnes therein, your selfe would condemne them: according both to Christian pietie, by the oApostles, and to civill honestie by the pPhilosophers precept. Which sheweth that you acknowledge it vnseemelie also for men to play such mens parts, as defile their mouthes with vnmodest speeches;
mChrysost. hom. 49. in Matth. Hyperius de ferus Bacchan. Vives de instit. faeminin. Christ lib. 1. cap. de saltationibus.Chrysost. hom. 49. in Matth. Hyperius de ferus Bacchan. Viues de instit. faeminin. Christ lib. 1. cap. de saltationibus.
much more, as stain their bodies & minds with wanton deeds. qWhen Critobulus kissed the son of Alcibiades, a beautiful boy, Socrates said he had done amiss and very dangerously: because, as 8certain spiders, if they do but touch men only with their mouth, they put them to wonderful pain and make them mad: so beautiful boys by kissing do sting and pour secretly in a kind of poison, the poison of incontinence, as rClemens Alexandrinus speaking of unholy and amatory kisses, sayeth: Amatory 9embracing goeth in the same line with amatory kissing, if not a line beyond it. Amatory dancing is, in sHomers wantons, as oil unto the fire: and the 1commendation that 2Tully giveth it in banquets, S. vAmbrose giveth it in stage-plays. Herewithall if amatory pangs be expressed in most effectual sort: can wise men be persuaded that there is no wantonness in the players parts, when experience showeth (as wise men have observed) that x men are made adulterers and enemies of all chastity by coming to such plays? that ysenses are moved, affections are delighted, hearts though strong and constant are vanquished by such players? that zan 2 effeminate stage-player, while he feigneth love, imprinteth wounds of love? Moreover, sith of like things you must needs judge alike: you disallow the practising of other vices also, as well as of wantonness and scurrility. Which I presume the rather, because 3you say of your actors, the young men of your house, that they are ingenuous, learned, chaste, well nurtured, and virtuously disposed. For if, upon this praise ⟨p. 19⟩given them by you, I should reply, as aPhocio the Athenian did, who, when the king of Macedonia (his countries secret enemy) sent him a hundred talents, and he demanding of the bringers why among so great a number of the Athenians, the King sent that to him alone, they answered that the King thought him alone an honest man; Then let him suffer me both to seem and be such a one, quoth Phocio: I assure my self you would rejoin that you wish them to seem & be such as you avouch they are; and therefore that you would no more have them do any thing, whereby they might hazard the loss of any other of those good qualities, or the credit thereof, then whereby of chastity.
much more, as staine their bodies & mindes with wanton deedes. qWhen Critobulus kissed the sonne of Alcibiades, a beautifull boy, Socrates saide he had done amisse and very dangerously: because, as 8certaine spiders, if they doe but touch men onely with their mouth, they put them to wonderfull paine and make them madde: so beautifull boyes by kissing doe sting and powre secretly in a kinde of poyson, the poyson of incontinencie, as rClemens Alexandrinus speaking of vnholy and amatorie kisses, saieth: Amatorie 9embracing goeth in the same line with amatorie kissing, if not a line beyond it. Amatorie dansing is, in sHomers wantons, as oile vnto the fier: and the 1commendation that 2Tullie giueth it in bankets, S. vAmbrose giueth it in stage-playes. Herewithall if amatorie pangs be expressed in most effectuall sort: can wise men be perswaded that there is no wantonnesse in the players partes, when experience sheweth (as wise men haue observed) that x men are made adulterers and enemies of all chastitie by comming to such playes? that ysenses are mooved, affections are delited, heartes though strong and constant are vanquished by such players? that zan 2 effeminate stage-player, while hee faineth love, imprinteth wounds of love? Moreover, sith of like things you must needes iudge alike: you disallow the practising of other vices also, as well as of wantonnes and scurrilitie. Which I presume the rather, because 3you say of your actors, the yong men of your house, that they are ingenuous, learned, chaste, well nurtured, and vertuously disposed. For if, vpon this praise ⟨p. 19⟩
qXenoph. de dict. & fact. Socr. lib. 1.
8[Greek or Hebrew]. Aristo. de hist. anim. lib. 9. cap. 39. Dioscorid▪ lib. 6. cap. 42.〈non-Latin alphabet〉. Aristo. de hist. anim. lib. 9. cap. 39. Dioscorid▪ lib. 6. cap. 42.
rPaedagog. lib 3. cap. 11.
9Procul impudicos corpore à casto amove Tactus: quid hoc est? etiam in amplexus ruit.Procul impudicos corpore à casto amoue Tactus: quid hoc est? etiam in amplexus ruit.
sOdis. a. & D.Odys. a. & D.
1Multarum deliciarum comes est ex trema saltatio Orat. PerMuraen.
Now, within the compass hereof doth the playing of sundry parts in Comedies fall, as of cozening varlets, base parasites, and the rest, reproved by S. bCyprian: of sundry parts in tragedies, as of ambitious, cruel, blasphemous, godless caitives, and such as cHorace noteth, Sponsi Penelopae, nebulones, Alcinoique In cute curanda plus aequo operata juventus: in a word of all such parts in what soever plays, as dSaluianus censureth with that etext of Scripture, 4The fool doth commit wickedness in pastime; & the fScripture teacheth they are no better then mad men, As a mad man casteth firebrands, arrows, and mortal things; so is he that deceiveth his neighbour, and saith, was I not in sport? For, the care of making a show to do such feats, and to do them as lively as the beasts them selves in whom the vices reign, worketh in the actors a marvellous impression of being like the persons whose qualities they express and imitate: chiefly when earnest and much meditation of sundry days and weeks, by often repetition and representation of the parts, shall as it were engrave the things in their mind with a pen of iron, or with the point of a diamond. In which consideration the Spirit of God instructeth us, that we ought to 5imitate, resemble, gfollow God, and hGodly men, and ithat with is good; knot any evil thing, but good only; and 6meditate, lexercise those things. And the Paynim Romans, though mbound to have stage-plays by ⟨p. 20⟩their superstition in honour of their Deified devils, Yet ndestroyed Theatres once as unprofitable, & likely to breed public 7corruption of manners. And the oLacedaemonians, by their ancient orders, might not hear comedies nor tragedies: because they would not have their laws gainsaid, though in jest. Neither would the pMassilians suffer any stageplayers to come amongst them: least the custom of beholding evil things represented should breed licentiousness of following them. And 7 Solon, when Thespis, the first tragedy-player, being demanded by him if he were not ashamed to utter such lies before so great a company, said it was no harm to speak and do such things in sport; the grave old man, striking the ground with his staff, But shortly (saith he) we, who do commend and approve this sport, shall find it 19in our earnest contracts and affairs.
Now, within the compasse hereof doth the playing of sundry parts in Comedies fall, as of coosening varlets, base parasites, and the rest, reproued by S. bCyprian: of sundry partes in tragedies, as of ambitious, cruell, blasphemous, godlesse caitiues, and such as cHorace noteth, Sponsi Penelopae, nebulones, Alcinoique In cute curanda plus aequo operata iuventus: in a woord of all such parts in what soeuer playes, as dSaluianus censureth with that etext of Scripture, 4The foole doth committ wickednes in pastime; & the fScripture teacheth they are no better then madd men, As a madde man casteth firebrands, arrowes, and mortall thinges; so is he that deceyueth his neighbour, and saith, was I not in sport? For, the care of making a shew to doe such feates, and to doe them as lively as the beasts them selues in whom the vices raigne, worketh in the actors a maruellous impression of being like the persons whose qualities they expresse and imitate: chiefly when earnest and much meditation of sundry dayes and weekes, by often repetition and representation of the partes, shall as it were engraue the things in their minde with a penne of iron, or with the point of a diamond. In which cōsideration the Spirit of God instructeth vs, that we ought to 5imitate, resemble, gfolow God, and hGodly men, and ithat wich is good; knot any euil thing, but good onely; and 6meditate, lexercise those things. And the Paynim Romans, though
4As the Seventy interpreters (whom his Latin followeth) expressed it in Greek: agreeing with the Hebrew in substance, though having peradventure read ye letter Beth amiss in steed of CaphAs the Seauentie interpreters (whō his Latin foloweth) expressed it in Greek: agreeing with the Hebrue in substance, though hauing peradventure read ye letter Beth amisse in steed of Caph
This if that discreet Athenian lawgiver, if the Romans, the Lacedaemonians, the Massilians feared in the beholders & hearers, and feared not without cause, as rexperience taught: how much greater outrage of wickedness and iniquity are the actors & players them selves likely to fall into? Seeing that diseases of the mind are gotten far sooner by counterfeiting, then are diseases of the body: and bodily diseases may be gotten so, as appeareth by shim, who, feigning for a purpose that he was sick of the gout, became (through 8care of counterfeiting it) gouty in deed. So much can imitation & meditation do. Wherefore, in my judgment considering what your self do grant, or must by consequence, such plays as bring in wooers masked, and dancing, using much unmodest behaviour in words and deeds; young men in women's raiment, and supposed to be gentlewomen, dancing with them; Eurymachus kissing of Melantho, and Melantho bewailing the case that no more kissing, nor dancing now, when she must be hanged; Rivals fond, & amorous; mariners beastly drunken; Phaedra incestuously embracing, and endeavouring to inflame her son Hippolytus with love-speeches; the Nurse, and a new Nymph thereto, bringing fuel enough to heal and melt a heart of ice or snow; with other things haply, which, as tAeschines said of Demosthenes, What if you ⟨p. 21⟩had heard him self? so they who were present, and beheld the plays, can better tell then I: such stage-plays, I say, you ought in my judgement acknowledge to be justly charged and condemned by the third reason. But 9you, proposing it briefly, that much time was lost and misspent about them, make answer that there was not; & add sundry arguments to justify the spending of time and pains therein. S. vCyprian writing of a stage-player who made boys effeminate by instructing then how to play the women, and to express & counterfeit unhonest wanton gestures, saith, 1he was a master not of teaching but spilling children. Whose words put me in mind that the loss of time should not have been objected so much against your plays: seeing some of the players (if they were like the youths whom Cyprian speaketh of) might reply as xPhaedria; when Parmeno did tell him that his gift bestowed on Thais would be lost, Ego quoque unà pereo, quod mihi est carius: ne istuc tam iniquo patiare animo.
This if that discreete Athenian lawgeuir, if the Romans, the Lacedemonians, the Massilians feared in the beholders & hearers, and feared not without cause, as rexperience taught: how much greater outrage of wickednes and iniquitie are the actors & players them selues likely to fall into? Seeing that diseases of the mind are gotten farre sooner by counterfeiting, then are diseases of the body: and bodily diseases may be gotten so, as appeareth by shim, who, faining for a purpose that he was sicke of the gowte, became (through 8care of counterfeiting it) gowtie in deede. So much can imitation & meditatiō doe. Wherefore, in my iudmēt considering what your selfe doo grant, or must by consequēce, such playes as bring in wooers masked, and dansing, vsing much vnmodest behauiour in woordes and deedes; young men in wemens raiment, and supposed to be gentlewemen, dansing with them; Eurymachus kissing of Melantho, and Melantho bewailing the case that no more kissing, nor dansing now, when she must be hanged; Riuales fond, & amarous; mariners beastly dronken; Phoedra incestuously embracing, and endevouring to inflame her sonnne Hippolytus with loue-speeches; the Nurse, and a new Nymph thereto, bringing fewell enough to heale and melt a heart of yse or snow; with other thinges haply, which, as tAeschines said of Demosthenes, What if you ⟨p. 21⟩had heard him selfe? so they who were present, and beheld the playes, can better tell then I: such stageplayes, I say, you ought in my iudgement acknowledge to bee iustly charged and condemned by the thirde reason. But 9you, proposing it briefly, that much time was lost and misspent about them, make answere that there was not; & adde sundry argumēts to iustifie the spending of time and paines therein. S. vCyprian writing of a stageplayer who made boyes effeminate by instructing then how to play the wemen, and to expresse & counterfeit vnhonest wanton gestures, saith, 1he was a maister not of teaching but spilling children. Whose words put me in minde that the losse of time should not haue bene obiected so much against your playes: seeing some of the players (if they were like the youthes whom Cyprian speaketh of) might reply as
rIsocrat. orat. de pace: & Ariopagit. Corn. Tacit. Annal. li. 14 Aug. li. 1. de civit. Dei, ca. 33. Salvian, de gubern. Dei, li. 6. & 7
sMartial epigram. lib. 7. epigr. 38.
8Quantum cura potest, & •rs doloris? Desit finger Caelius podagrum.Quantum cura potest, & •rs doloris? Desit fingere Caelius podagrum.
There was no more time spent about them (2 you say) then useth to be spent in sports, sleep, talk, and learned releasing of the mind from study. It may be that there was: even some time that should have been spent in hearing Sermons the very day that your Ulyssis redux came on the stage. But if a student haunting a dicing house or tavern with us, or stews at Rome, should say he spent no more time thereat, then others do in sports, sleep, talk and learned releasing of the mind from study: were this sufficient proof that he did not misspend his time? you add that 3your actors can show greater fruit of their time well spent, then any that is bred up by Momusses discipline can. I pray God they may. Sure they shall the better if they be informed that this which you term the discipline of Momus, is not his, but yCyprian's, who entitled the stage 4a stews of public shame; or rather the zholy Ghosts, who willeth us to abstain from all appearance of evil: and that the contrary, for the love whereof you would disgrace this, hath to great affinity with the astrumpets discipline, mentioned in the Proverbs. You demand 5whether we dare despise learned Poetry. No. For S. bPaul hath sanctified (as ⟨p. 22⟩cTertullian well saith) a verse of Menander: and dciting other Poets doth show that there is good use of them. But S. Paul who did not despise Menanders comedies could have deemed it unmeet for a eTimothy to play the midwifes part, or Darus, or Dromo, in fhis Andria or Perentia. you ask 6Whether we think it a loss to recite Seneca. Not I: who have recited sundry of his verses upon occasion in my Lectures. But it is one thing to recite; an other thing to play: as you may learn by gJuvenal, who dispraised not Poets for 7reciting comedies, yet thought a 8man ought rather choose to dye than play them: by Pliny, who esteemed (no doubt) of stage-playing like a Roman; yet hprayed others to recite, or ipraised them for doing it, and kdid it him self; by lScaliger, who reporteth out of the same Pliny that a Latin comedy indited in such sort as the old comedy of the Greek was 9recited in his time at Rome, but not played. And if your tragedy had been recited only, as by the 1title a stranger might conceive, who knew not that it had been played:
There was no more time spent about them (2 you say) then vseth to bee spent in sports, sleepe, talke, and learned releasing of the minde from studie. It may bee that there was: euen some time that should haue bene spent in hearing Sermons the very day that your Ulyssis redux came on the stage. But if a student haunting a dicing house or taverne with vs, or stewes at Rome, should say hee spent no more time thereat, then others doe in sports, sleepe, talke and learned releasing of the minde from studie: were this sufficient proofe that hee did not misspend his time? you adde that 3your actors can shewe greater fruite of their time well spent, then any that is bredde vp by Momusses discipline can. I pray God they may. Sure they shall the better if they bee informed that this which you terme the discipline of Momus, is not his, but yCyprians, who entitled the stage 4a stewes of publike shame; or rather the zholy Ghosts, who willeth vs to abstaine from all appearance of evill: and that the contrarie, for the loue whereof you would disgrace this, hath to great affinitie with the astrumpets discipline, mentioned in the Proverbs. You demand 5whether wee dare despise learned Poëtrie. No. For S. bPaul hath sanctified (as ⟨p. 22⟩cTertulian well saith) a verse of Menander: and dciting other Poets doth shewe that there is good vse of them. But S. Paul who did not despise Menanders comedies could haue deemed it vnmeete for a eTimothee to play the midwifes part, or Darus, or Dromo, in f
2Nihil studiis remissum est publicis: id fabulis Ten pus tributum est quod solet tribui jocis, Somnoque colloquiisque, doctoque otio.Nihil studiis remissum est publicis: id fabulis Tē pus tributum est quod solet tribui jocis, Somnoque colloquiisque, doctoque otio.
3B•ne collocati temporis fructum chorus praestare noster, Mome, maiorem potest, quàm disciplina quis piam Momi editus.B•ne collocati tēporis fructum chorus praestare noster, Mome, maiorem potest, quàm disciplina quis piam Momi editus.
surely for mine own part I would have accounted it no more loss of time to have heard you pronounce it then my self to read it. But it being played as 2Terence's were: a looser Poet then Terence would control my judgement and very justly might, if seeing there is in it a 3sweet Melantho, a lewd quean, I should not think there came hurt by the playing of it. For you know what mPlautus saith of his captive, that 4it would be good for them to hear and see that interlude played, because it was not made like others, it had no filthy verse, nor perjured bawd, nor wicked whore, nor boasting soldier. Finally you say that 5there is a time for sports, plays, dances, a time for earnest studies: and, man consisteth not of one part alone; he hath a body as well as a mind.
surely for mine owne parte I would haue accounted it no more losse of time to haue heard you pronounce it then my selfe to reade it. But it beeing played as 2Terences were: a looser Poet then Terence would controll my iudgement and very iustly might, if seeing there is in it a 3sweete Melantho, a lewde queane, I should not thinke there came hurt by the playing of it. For you know what mPlautus saith of his captiue, that 4it would be good for them to heare and see that enterlude played, because it was not made like others, it had no filthy verse, nor perjured bawde, nor wicked hoore, nor boasting souldier. Finally you say that 5there is a time for sports, playes, danses, a time for earnest studies: and, man consisteth not of one part alone; he hath a body as well as a minde.
5Locus suus est jocis, Ludis, choreis, seriis etiam est suus. And, Tu tollis hominem ex homine? tu part alterâ constare credis?Locus suus est jocis, Ludis, choreis, seriis etiam est suus. And, Tu tollis hominem ex homine? tu parte alterâ constare credis?
Time of recreation is necessary, I grant: and think as necessary for scholars that are scholars in deed, I mean, good students, as it is for any. Yet in my opinion it were not fit for them ⟨p. 23⟩to play at stool ball among wenches; nor at Mum-chance or Maw with idle loose companions, nor at trunks in Guile-halls, nor to dance about Maypoles, nor to rifle in alehouses, nor to carouse in taverns, nor to steal deer, nor to rob orchards. Though who can deny, but they may do these things, yea worse, even those S. nPaul meant by chambering and wantonness, and that in the most heinous degree, even of incest, if your general speech concerning recreation be not better limited? For to go no further then your own Phaedra, the same reason serveth her unto Hippolytus: oQuod caret alterna requie durabile non est: Haec reparat vires, fessaque membra levat. Arcus, & arma tuae tibi sint imitanda Dianae: Si nunquam cesses tender, mollis erit. Good verses, and a wholesome lesson: fit for chaste Hippolytus to think of & remember. But as he had learned by the light of nature, that albeit rest and recreation is needful, yet the thing which Phaedra laboured to persuade him under pretence of rest and recreation, was execrable: so students are instructed by pfollowers of the same light (to go no higher for this matter) that all sports and plays are not expedient, honest, seemly, some savour of dishonesty. Of which kind dances are, as the Gentiles saw by the same light also: those dances, that you speak of, if you speak to purpose; not qDavids dancing, which S. rAmbrose doeth well distinguish from them, but dances of Penelope's wooers, of Melantho; of other of her maids, and simply all stage-dancing. In so much that the sRomans, whom Nero enforced, if they could do no other service on the stage, to dance there at least, 6pronounced the dead happy, who by departure out of life had escaped that shame.
Time of recreation is necessarie, I graunt: and thinke as necessarie for scholers that are scholers in deede, I meane, good students, as it is for any. Yet in my opinion it were not fit for them ⟨p. 23⟩to play at stoole ball among wenches; nor at Mum-chance or Maw with idle loose companions, nor at trunkes in Guile-hals, nor to danse about Maypoles, nor to rifle in alehouses, nor to carowse in tavernes, nor to steale deere, nor to robbe orchardes. Though who can deny, but they may doe these thinges, yea worse, even those S. nPaul meant by chambering and wantonnes, and that in the most heinous degree, euen of incest, if your generall speech concerning recreation be not better limited? For to goe no farder then your owne Phoedra, the same reason serveth her vnto Hippolytus: oQuod caret alterna requie durabile non est: Haec reparat vires, fessaque membra levat. Arcus, & arma tuae tibi sint imitanda Dianae: Si nunquam cesses tendere, mollis erit. Good verses, and a holesome lesson: fit for chast Hippolytus to think of & remember. But as he had learned by the light of nature, that albeit rest and recreation is needfull, yet the thing which Phoedra laboured to perswade him vnder pretense of rest and recreation, was execrable: so students are instructed by pfolowers of the same light (to goe no higher for this matter) that all sports and playes are not expedient, honest, seemely, some savour of dishonestie. Of which kinde danses are, as the Gentiles sawe by the same light also: those danses, that you speake of, if you speake to purpose; not qDavids dansing, which S. rAmbrose doeth well distinguish from them, but danses of Penelopes wooers, of Melantho; of other of her maides, and simplie all stage-dansing. In so much that the sRomans, whom Nero enforced, if they could doe no other service on the stage, to danse there at least, 6pronounced the dead happy, who by departure out of life had escaped that shame.
pXenophon. [Greek or Hebrew]. lib. 1. de dict. & fact. S•cr. l. 4. Panaetius & Tully after him de off. lib. 1.Xenophon. 〈non-Latin alphabet〉. lib. 1. de dict. & fact. S•cr. l. 4. Panaetius & Tullie after him de off. lib. 1.
The tPhilistines accounted it a meet dishonour for their greatest enemy, when they put Samson to it: if yet the playing & sporting before them, which they put him too, were so ignominious. All ancient laws almost (as a vlearned man doeth note upon occasion of that concerning Samson) yea, and reason it self do brand with a mark of dishonesty and infamy, those that dance publicly; and persons of such shows and spectacles. ⟨p. 24⟩Wherefore the needfulness of a time for sports, for plays, for recreation, as well as for study, doeth not prove the lawfulness of your Theatrical sports, and plays; of the dances mentioned; of young mens womanly raiment; of Melanthos kissing; of Phaedra's furious rage; her Nurses and the Nymphs bawdry; of wantonness and scurrility showed in sundry speeches, actions and gestures; of the loose and beastly behaviour of the mariners, with the rest of like quality. Nay, your own argument that man consisteth not of one part alone, he hath a mind as well as a body, confuteth all such sports; because, as recreation is needful in regard of the body, so virtuous recreation in regard of the mind: and virtue more necessary much then recreation, by how much the mind is of more excellency then the body; or rather by how much more profitable it is for mind and body both, sith he who wanteth xvirtue, yis blind, and, zgodliness hath the promise both of the life present & of the life to come, and awithout peace and holiness, no man shall see the Lord.
The tPhilistines accoūted it a meet dishonor for their greatest enemie, when they put Samson to it: if yet the playing & sporting before them, which they put him too, were so ignominious. All auncient lawes almost (as a vlearned man doeth note vpon occasion of that cōcerning Samson) yea, and reason it selfe doe brande with a marke of dishonestie and infamie, those that daunse publikelie; and persons of such showes and spectacles. ⟨p. 24⟩Wherefore the needfulnes of a time for sportes, for playes, for recreation, as well as for studie, doeth not prooue the lawfulnes of your Theatricall sports, and playes; of the daunses mentioned; of young mens womanlie raiment; of Melanthos kissing; of Phaedras furious rage; her Nurses and the Nymphes bawdrie; of wantonnes and scurrilitie shewed in sundrie speeches, actions and gestures; of the loose and beastlie behauiour of the mariners, with the rest of like qualitie. Nay, your owne argument that man consisteth not of one part alone, he hath a minde as well as a body, confuteth all such sportes; because, as recreation is needfull in regard of the body, so vertuous recreation in regard of the minde: and vertue more necessarie much then recreation, by howe much the minde is of more excellencie then the body; or rather by how much more profitable it is for minde and body both, sith hee who wanteth xvertue, yis blinde, and, zgodlines hath the promise both of the life present & of the life to come, and awithout peace and holines, no man shall see the Lord.
tJud. 16. 25.Iud. 16. 25.
vArias Mo•. in Jud. ca. 16.Arias Mo•. in Iud. ca. 16.
Now, these things standing thus, what need I spend words in proving of the fourth reason, namely, that the charge of setting forth such plays is money cast away, and addeth wastefulness to wantonness, when your own answer doeth strengthen it sufficiently? For in that you say, 7there is a time of sparing, a time of honest spending, you grant that unhonest expense is still unlawful: as you have cause to do, seeing it is of briot condemned by our Saviour in the prodigal son. Wherefore, unless that unthrift might have answered Christ or any other reprover, Thou blamest me for wasting, but I wast none of thine; thou mayest drink with me scot-free, if thou be a good fellow, and welcome: I see not how 8your answer to Momus can be justified, Thou sayest the charge is great; but thou mayest come, and look on, Momus, and pay nothing, no man doeth ask thee a penny. And that which 9he objecteth, that it had been better bestowed on the poor, is as weakly met with; in that you reply, 1The charge, great to him, is mean & moderate to you; none will give the less to the poor for that▪ none ⟨p. 25⟩would have given the more without it. For cNero, being tickled with desire of praise, and loving to hear men approve his playing on the stage with clapping of their hands, and crying out, Excellent, excellent, did choose a lusty band of valiant youths to do it, whose Captains he gave 2three hundred pound a piece, or better. This, if we consider dthe millions that he wasted in prodigal gifts, was less charge to him, supposing it amounted to three thousand pound, or four, or five, or more, then three or four, or five, or a few more shillings is to some of yours. Yet the story noteth it as part of his wastefulness: and Nero peradventure was either less able or less willing to help the poor, by reason of that money given for a Plaudit. But you tell Momus, that 3their speech, who said, ewhat needed this waste? is evil. An evil speech in deed, as fJudas and others used it, because that was no waste, git was a good work hdone for the preparing of Christ to his burial. But neither is it a good work or service unto Christ, to spend thirty pound in trimming up a stage and borrowing robes out of the revels, for the feeding of that humour which iHorace, though an Epicure, condemned of great 4lightness in the people of Rome:
Now, these things standing thus, what need I spend wordes in prooving of the fourth reason, namelie, that the charge of setting foorth such playes is mony cast away, and addeth wastfulnes to wantonnes, when your owne aunswere doeth strengthen it sufficientlie? For in that you say, 7there is a time of sparing, a time of honest spending, you graunt that vnhonest expense is still vnlawfull: as you haue cause to doe, seeing it is of briott condemned by our Sauiour in the prodigall sonne. Wherefore, vnlesse that vnthrift might haue aunswered Christ or anie other reproouer, Thou blamest me for wasting, but I wast none of thine; thou maist drinke with mee scotfree, if thou be a good fellowe, and welcome: I see not how 8your aunswere to Momus can be iustified, Thou sayest the charge is great; but thou mayest come, and looke on, Momus, and paye nothing, no man doeth aske thee a penie. And that which 9hee obiecteth, that it had bene better bestowed on the poore, is as weaklie mett with; in that you replie, 1The charge, great to him, is meane & moderate to you; none will giue the lesse to the poore for that▪ none ⟨p. 25⟩would haue giuen the more without it. For cNero, being tickled with desire of prayse, and louing to heare men approoue his playing on the stage with clapping of their hands, and crying out, Excellent, excellent, did choose a lustie bande of valiant youthes to doe it, whose Captaines hee gaue 2three hundred pound a piece, or better. This, if we consider dthe millions that he wasted in prodigall giftes, was lesse charge to him, supposing it amounted to three thousande pound, or foure, or fiue, or more, then three or fower, or fiue, or a fewe more shillings is to some of yours. Yet the storie noteth it as part of his wastfulnes: and Nero peradventure was either lesse able or lesse willing to helpe the poore, by reason of that moony giuen for a Plaudite. But you tell Momus, that
7Est, ubi parcas, locus: suus est honesto sumptui.
8At sumptus ingens: at tibi gratis licet spectare, Mome, nemo te stipem rogat.
9Huc tantus iste sumptus, in pauperculos magis elocandus, rediit?
1Sumptus est ingens tibi; Nobis mediocris: nemo proptereà minus fovebit inopes; absque eo •emo magis […].Sumptus est ingens tibi; Nobis mediocris: nemo proptereà minus fovebit inopes; absque eo •emo magis 〈…〉.
and kChrysostom, but what speak I of a Christian Bishop, who may be thought to rigorous? a lheathenish Lacedaemonian, seeing much cost bestowed on a stage at Athens, said they were much to blame for wasting things of worth on toys; And m Tully with the learned (whose judgement he relieth on) do give such expense the note of 5prodigality. The more sorry am I, that you conclude your answer to this and all the former reasons with alleging 6the judgement of our University; yea, with asking us, whether we set nothing by it. Wherein first you do the University wrong, in charging the body thereof with allowing that, which some were not present at, because they disallowed it, some disallow it who were present: as in part I know by a grave learned man, your good friend and mine, who showed me his dislike of the representation of amorousness ⟨p. 26⟩5and drunkenness, in Rivals both; the former, not in Rivals only: in part I conjecture by that I understand that certain who came thither, came even pressed to it by great importunity; and as my self by such means have been overintreated to do that sometimes which I repented afterward, so I think of others, men subject to the like passions that I am. Next, you do us injury, who dissent from them that approve and like it, in that you entwite us as setting nothing by their judgement: when you should rather think, by the rule of charity, that we dissent from them as nAugustin did from Cyprian, whose judgement notwithstanding he reverenced and made account of. But to them I say▪ with oPaul; to the Philippians, If ye be otherwise minded, God shall reveal even the same to you, and I assure my self, they will take in good part, that I prefer before them the judgement of the Church in so many Councils, what General, what Provincial, of pConstantinople, qLaodicea, rCarthage, sArles, and tAquisgranum; to pretermit the Fathers, of whom what one is otherwise minded? To your self I say further, that in steed of your question proposed unto us, Academiae tu judicia nihili facis? I propose you an other upon a vsurer ground, though in a verse like yours, and God grant you may think religiously, wisely, & fruitfully thereof, Ecclesiae t• judi•ia nihili facis?
and kChrysostome, but what speake I of a Christian Bishop, who may be thought to rigorous? a lheathenish Lacedemoniā, seeing much cost bestowed on a stage at Athens, saide they were much to blame for wasting thinges of woorth on toyes; And m Tullie with the learned (whose iudgemēt he relieth on) doe giue such expense the note of 5prodigalitie. The more sorie am I, that you conclude your answere to this and all the former reasons with alleaging 6the iudgement of our Uniuersitie; yea, with asking vs, whether we set nothing by it. Wherein first you doe the Vniuersitie wrong, in charging the body thereof with allowing that, which some were not present at, because they disallowed it, some disallow it who were present: as in part I knowe by a graue learned man, your good friend and mine, who shewed me his dislike of the representation of amorousnes ⟨p. 26⟩5and drunkennes, in Rivales both; the former, not in Rivales onely: in parte I coniecture by that I vnderstande that certaine who came thither, came euē pressed to it by great importunitie; and as my selfe by such meanes haue bene ouerintreated to doe that sometimes which I repēted afterward, so I thinke of others, men subiect to the like passions that I am. Next, you doe vs iniurie, who dissent from them that approue and like it, in that you entwite vs as setting nothing by their iudgement: when you should rather thinke, by the rule of charitie, that we dissent from them as nAugustin did from Cyprian, whose iudgement notwithstanding he reverenced and made account of. But to them I say▪ with oPaul; to the Philippians, If yee bee otherwise minded, God shall reveile euen the same to you, and I assure my selfe, they will take in good part, that I preferre before them the iudgement of the Church in so manie Councells, what Generall, what Provinciall, of pConstantinople, q
kHon il. 56. in Genesin.
lPlutarchus Opusc. Bellóne an sapientia clariores fuerint Athen.
5Prodigi dicuntur qui ludorum apparatu pecunias profundunt &c.
6Academiae tu judicia nihili facis?
5n De offic. lib. 2.
nDe baptism. contr. Donat. lib. 2. cap. 5. cont. Crescen. grammat. lib 2. cap 3•
Thus have I showed you what moveth me to think that the trueth belongeth rather to the reasons fathered upon Momus, then to your answers: Which I have strained my self to do the sooner amiddest my great business, that as you were desirous by a common friend of ours to satisfy me, with protestation of your hearty affection and good will: so you might perceive I am as careful to approve my judgement unto you, my good will at least, if you shall notwithstanding mislike of my judgement. And if you will signify to me what you mislike in any of the points; which I have stood upon or touched by occasion; you shall find me as willing to learn, by ⟨p. 27⟩Gods grace, as I am ready to teach, according to Saint xBasils counsel. For as the love I bear to you, and to others, enforceth me the 7later, not to conceal through envy any thing I know; so the love I bear to GOD and his trueth, persuadeth me the 8former, not to be ashamed to learn that I know not. The Lord fill our hearts with his holy Spirit, and have us in his gracious protection for ever.
Thus haue I shewed you what mooveth me to thinke that the trueth belongeth rather to the reasons fathered vpon Momus, then to your aunsweres: Which I haue strained my selfe to doe the sooner amiddest my great busines, that as you were desirous by a common friend of ours to satisfie mee, with protestation of your heartie affection and good will: so you might perceyue I am as careful to approove my iudgement vnto you, my good will at least, if you shall notwithstanding mislike of my iudgement. And if you will signifie to me what you mislike in anie of the pointes; which I haue stoode vppon or touched by occasion; you shall finde me as willing to learne, by ⟨p. 27⟩Gods grace, as I am readie to teach, according to Saint xBasils counsell. For as the loue I beare to you, and to others, enforceth me the 7later, not to conceale through envie any thing I knowe; so the loue I beare to GOD and his trueth, perswadeth me the 8former, not to bee ashamed to learne that I knowe not. The Lord fill our heartes with his holy Spirit, and haue vs in his gracious protection for euer.
YOUR request, Master D. Gager, that I should forbear farther reply in writing, and by word of mouth in private conference inform you, if you have greatly erred in any part of your answer; brought into my mind athe Philosophers censuring and checking of such as offered sacrifice for health, and at their very sacrificing did banquet riotously against health. For that which I wrote concerning things, the stage-plays, you draw unto the persons, who played on the stage at Christchurch, as if I went about to make them and your house most villainously infamous: and partly by concealing, partly by perverting the drift & substance of my speeches, you seek to smoother up and suppress the trueth. Which being done in writing by you with care and diligence, not to be imparted unto me alone, but to others also, as your self do signify: if I should note the fault thereof by word of mouth, my plaster would be less a great deal then the wound, and therefore never reach to heal it: for words have wings, and fly away, mens writings do remain. But as far as possibly I may without neglect of the duty I owe to GOD and to his Church, I yield to your request: that is, I will endeavour to make plain unto you the injuries and wrongs that your answer doth me, as briefly as the necessary clearing of the truth, and scattering of the mists whereby you go about to darken it, will permit.
YOVR request, Maister D. Gager, that I should forbeare farther reply in writing, and by word of mouth in priuate cōference informe you, if you haue greatlie erred in any part of your answer; brought into my minde athe Philosophers censuring and checking of such as offered sacrifice for health, and at their very sacrifizing did banket riotouslie against health. For that which I wrote concerning things, the stage-playes, you draw vnto the persons, who played on the stage at Christchurch, as if I went about to make thē and your house most vilanouslie infamous: and partlie by concealing, partly by perverting the drift & substance of my speeches, you seeke to smoother vp and suppresse the trueth. Which being done in writing by you with care and diligence, not to be imparted vnto me alone, but to others also, as your selfe doe signifie: if I should note the fault thereof by worde of mouth, my plaister would be lesse a great deale then the wound, and therefore neuer reach to heale it: for woordes haue wings, and flie away, mens writings doe remaine. But as farre as possiblie I may without neglect of the duetie I owe to GOD and to his Church, I yeelde to your request: that is, I will endeuour to make plaine vnto you the iniuries and wrongs that your aunswer doth me, as brieflie as the necessarie clearing of the truth, and scattering of the mistes whereby you goe about to darken it, will permit.
The point that is in question between us touching stage-plays, ⟨p. 30⟩was generally moved: to wit, whether such as play them do offend, or such as reprove the playing of them. You undertook to show that the reprovers are faulty: I, that the Players. And least the dissension of opinions herein should breed exulceration of minds between us, if that, which either of us said touching the matter, should be taken odiously as meant against the persons whom it might concern: you, with protestation of your good will to me-ward, desired me not to think that you meant to note me by the name of Momus; I prayed you the like with like protestation in respect of your players; & that with greater reason why you should have yielded to it in my opinion, sith neither one of their names, Phemius for example sake, doeth signify a lewd player, as Momus doeth an unjust reprover; neither did I know who played that part and others, as you knew my mislike of plays. Now, I condescended to your desire most gladly: your self acknowledge it, and heartily thank me for it. I would to God I might have likewise thanked you: whereof you have given me so little cause, so great cause to the contrary, that I must needs con plain you have forgotten the lesson which a bheathen Emperor had learned of Jews or Christians, and marvellously loved it, Quod tibi fieri non vis, alteri ne feceris. For whereas you had said that stage-players were not counted infamous by the civill law, but only such as played for game; and I, to refute this, declared that the Romans, whose judgement and custom doeth best interpret their own law, counted Nero infamous for playing, though freely; which, least you perhaps through ambiguity of a 1word, should except against, that it was not stage-playing of Mens and Women's parts, I opened it by the examples of your Hippodamia, Eurymachus, and Phemius: you reply hereon, that this is my arguing; Many noble men, and Nero him self were infamous for playing, though freely, mens and women's parts, and specially Nero for singing like a fiddler on the stage; Ergo, scholars and the students of Christ-church are to be noted with a mark of infamy, for playing, though gratis, such parts as they did in Ulysse reduce; and namely the Master of our Choristers for playing Phemius;
The point that is in question betweene vs touching stageplayes, ⟨p. 30⟩was generallie mooued: to weet, whether such as play them doe offende, or such as reprooue the playing of them. You vndertooke to shewe that the reproouers are faultie: I, that the Players. And least the dissension of opinions heerein should breed exulceration of mindes betwene vs, if that, which either of vs said touching the matter, should be taken odiously as meant against the persons whom it might concerne: you, with protestation of your good will to mee-ward, desired mee not to thinke that you meant to note me by the name of Momus; I prayed you the like with like protestation in respect of your players; & that with greater reason why you should haue yeelded to it in my opinion, sith neither one of their names, Phemius for example sake, doeth signifie a lewd player, as Momus doeth an vniust reproouer; neither did I know who played that part and others, as you knew my mislike of playes. Now, I condescended to your desire most gladlie: your selfe acknowledge it, and hartilie thanke me for it. I would to God I might haue likewise thanked you: whereof you haue giuen me so litle cause, so great cause to the contrarie, that I must needes cō plaine you haue forgotten the lesson which a bheathen Emperour had learned of Iewes or Christians, and marueilouslie loued it, Quod tibi fieri non vis, alteri ne feceris. For whereas you had said that stage-players were not counted infamous by the civill lawe, but onely such as played for game; and I, to refute this, declared that the Romans, whose iudgement and custome doeth best interpret their owne law, counted Nero infamous for playing, though freelie; which, least you perhaps through ambiguitie of a 1worde, should except against, that it was not stage-playing of Mens and Womens partes, I opened it by the examples of your Hippodamia, Eurymachus, and Phemius: you replie hereon, that this is my arguing; Many noble men, and Nero him selfe were infamous for playing, though freelie, mens and womens partes, and specially Nero for singing like a fidler on the stage; Ergo, scholers and the students of Christ-church are to be noted with a marke of infamie, for playing, though gratis, such partes as they did in Ulysse reduce; and namely the Master of our Choristers for playing Phemius;
bAlexander Severus, apud Lampridium.Alexander Seuerus, apud Lampridium.
1The word cantavit, used by Juvenal. sat. 8.The worde cantavit, used by Iuvenal. sat. 8.
notwithstanding for his ⟨p. 31⟩honesty, modesty, and good voice, he is as worthy to be delivered from infamy, as Phemius him self is feigned to be saved from death, for his excellent skill in Music, to say nothing of the rest. And not content to wrest mine argument from my drift, and rack it to my sentence from the Civill law, to Christ-church players from the Roman, you shut up your tale with this moral: I dare not deny this argument, because it is yours; I refer it to the charitable judgement of my betters. cHast thou appealed to Caesar? to Caesar shalt thou go, quoth Fests, Even so am I contented, good Sir, that our betters do judge of mine argument, and your charitable usage of it. To the which intent I beseech you heartily, that, with the next play you publish, you will set forth my letters, and your answer to them. In the mean season, I think, that when omitting the force of mine argument against your distinction of playing for gain, & freely, you drew in the mention of the Master of your Choristers, his honesty, his modesty, his good voice, his Music, and of the rest of the Scholars & students of Christ-church: your purpose was to show a piece of that art, that Servius Galba did. Who, being indited of a dgreat offence, whereof he could not clear him self, and therefore eslipping from it, commended to the judges both his own children, and the child of his kinsman, a most worthy citizen, that being lately dead, had left him guardian to his child: so to save him self by the peoples mercy and commiseration of the boys, which he could not have done by the desert of the cause and his own innocency. For if the good qualities of the Master of your Choristers, or of your Scholars and Students, do prove that the Romans counted it no infamy for such to be stage-players, how soever they counted it for Nero: then fTully spake absurdly, when he said that Roscius both for his skill in playing seemed alone worthy to come upon the stage, and for his 2virtue and honesty, seemed alone worthy not to come upon it. And how can the charitable judgement of your betters; nay, how can your own, charge me as offending for setting down that of the Romans, which by consequent toucheth the Master of your Choristers credit, and others of Christchurch:
notwithstanding for his ⟨p. 31⟩honestie, modestie, and good voice, he is as worthie to be deliuered from infamie, as Phemius him selfe is fained to bee saved from death, for his excellent skill in Musicke, to say nothing of the rest. And not content to wrest mine argument from my drift, and racke it to my sentence from the Ciuill lawe, to Christ-church players from the Roman, you shutt vp your tale with this morall: I dare not denie this argument, because it is yours; I referre it to the charitable iudgement of my betters. cHast thou appealed to Caesar? to Caesar shalt thou goe, quoth Fest•s, Euen so am I contented, good Syr, that our betters doe iudge of mine argument, and your charitable vsage of it. To the which intent I beseech you hartilie, that, with the next play you publish, you will set foorth my letters, and your answere to them. In the meane season, I thinke, that when omitting the force of mine argument against your distinction of playing for gaine, & freelie, you drew in the mention of the Maister of your Choristers, his honestie, his modestie, his good voice, his Musicke, and of the rest of the Scholers & students of Christ-church: your purpose was to shewe a peece of that art, that Servius Galba did. Who, being endited of a dgreat offence, whereof he could not cleere him selfe, and therefore eslipping from it, cōmended to the iudges both his owne children, and the child of his kinsman, a most woorthie citizen, that being lately dead, had left him gardian to his childe: so to save him selfe by the peoples mercie and commiseration of the boyes, which he could not haue done by the desert of the cause and his owne innocencie. For if the good qualities of the Maister of your Choristers, or of your Scholers and Students, doe prooue that the Romans coū ted it no infamie for such to be stage-players, howe soeuer they counted it for Nero: then fTullie spake absurdly, when he said that Roscius both for his skill in playing seemed alone worthie to come vpon the stage, and for his 2vertue and honestie, seemed alone worthie not to come vpon it. And how can the charitable iudgement of your betters; nay, howe can your owne, charge me as offending for setting downe that of the Romans, which by consequent toucheth the Maister of your Choristers credit, and others of Christchurch:
2Vir eiusmodi est. The sense of which words he openeth in his oration pro Q. Roscio comoedo, saying thus of Roscius: Quem populus Romanus meliorem virū quàm Histrionem esse arbitratur; qui ita dignissimus est scena propter a•i. •cium, ut dignissimus sit curia propter abstinedamVir eiusmodi est. The sense of whiche words he openeth in his oration pro Q. Roscio comoedo, saying thus of Roscius: Quem populus Romanus meliorem virū quàm Histrionem esse arbitratur; qui ita dignissimus est scena propter a•i. •cium, ut dignissimus sit curia propter abstinedam
Phocio the Atheniā did, who, when the king of Macedonie (his countries secret enemie) sent him a hundred talents, and he demāding of the bringers why among so great a number of the Athenians, the King sent that to him alone, they aunswered that the King thought him alone an honest man; Then let him suffer me both to seeme and be such a one, quoth Phocio: I assure my selfe you would reioyne that you wish them to seeme & be such as you avouch they are; and therefore that you would no more haue them doe any thing, whereby they might hazard the losse of any other of those good qualities, or the credit thereof, then whereby of chastitie.
Lacedemonians, by their ancient orders, might not heare comedies nor tragedies: because they would not haue their lawes gainsaid, though in iest. Neither would the
Massiliās suffer any stageplayers to come amongst thē: least the custome of beholding euil things represented should breed licentiousnes of folowing them. And 7 Solon, when Thespis, the first tragedie-player, being demanded by him if he were not ashamed to vtter such lyes before so great a company, said it was no harme to speake and doo such things in sport; the graue old man, striking the ground with his staffe, But shortly (saith he) we, who doo commend and approoue this sport, shall finde it
mLiv. li. 7 25 27. & 29. Au gust. lib. 1. de civi. Dei, ca. 32. Paul Oros. li. 3. ca. 4
nLiv. epi. lib. 48. Aug. lib. 1. de civ. dei, cap. 31.
7Theatra stuprandis morib▪ orientia statim destru ebant: sayeth Tertull▪ speaking of the old Roman laws Apollo. ca. 6Theatra stuprandis morib▪ orientia statim destru ebant: sayeth Tertull▪ speaking of ye old Romā lawes Apolo. ca. 6
Phaedria; when Parmeno did tell him that his gift bestowed on Thais would bee lost, Ego quoque vnà pereo, quod mihi est carius: ne istuc tam iniquo patiare animo.
Whether we thinke it a losse to recite Seneca. Not I: who haue recited sundry of his verses vpon occasion in my Lectures. But it is one thing to recite; an other thing to play: as you may learne by
title a stranger might conceue, who knew not that it had bene played:
Senecamne tu recitare jacturā putes?Senecamne tu recitare iacturā putes?
gSatyr. 1. & 8
7Impunè ergo mihi recitaverit ille togatas?
8•inge tamē gladios inde atque hinc pulpita pone. Quid satius Mortem sic? quisquam exhorruit ut sit Zelotypus Thymeles, stupidi collega Corinthi.•inge tamē gladios inde atque hinc pulpita pone. Quid satius Mortem sic? quisquam exhorruit vt sit Zelotypus Thymeles, stupidi collega Corinthi.
done for the preparing of Christ to his buriall. But neither is it a good woorke or seruice vnto Christ, to spende thirtie pound in trimming vp a stage and borowing roabes out of the revils, for the feeding of that humour whiche
4Tanto cum strepitu ludi spectantur & arts Divitiaeque peregrinae, quibus oblitus actor Qu•m stetit in scena, concurrit dextera laevae. Dixit adhuc aliquid? Nil sanè. Quid placet ergo? Lana Tarentino violas imitata veneno.Tanto cum strepitu ludi spectantur & artes Diuitiaeque peregrinae, quibus oblitus actor Qu•m stetit in scena, concurrit dextera laevae. Dixit adhuc aliquid? Nil sanè. Quid placet ergo? Lana Tarentino violas imitata veneno.
Aquisgranum; to pretermitt the Fathers, of whom what one is otherwise minded? To your selfe I say farder, that in steed of your question proposed vnto vs, Academiae tu judicia nihili facis? I propose you an other vpon a
surer ground, though in a verse like yours, and God graunt you may thinke religiouslie, wiselie, & fruitfullie thereof, Ecclesiae t• iudi•ia nihili facis?
