Part 9

day, to clothe him selfe with nothing els, but a demie, bukram cassok, plaine without plites, and single with out lyning: which will neither beare of winde nor wether, nor yet kepe out the sunne, in any hote day. Some suppose, and that by good reason, that Melancthon Paraphra- // him selfe came to this low kinde of writing, by sis in vse of // vsing ouer moch Paraphrasis in reading: For teaching, // studying therebie to make euerie thing streight hath hurt // and easie, in smothing and playning all things to Melanch- // much, neuer leaueth, whiles the sence it selfe be tons stile in // left, both lowse and lasie. And some of those writing. // Paraphrasis of Melancthon be set out in Printe, as, Pro Archia Poeta, & Marco Marcello: But a scholer, by myne opinion, is better occupied in playing or sleping, than in spendyng time, not onelie vainlie but also harmefullie, in soch a kinde of exercise. If a Master woulde haue a perfite example to folow, how, in Genere sublimi, to auoide Nimium, or in Mediocri, to atteyne Satis, or in Humili, to exchew Parum, let him read diligently Cicero. // for the first, Secundam Philippicam, for the meane, De Natura Deorum, and for the lowest, Partitiones. Or, if in an other tong, ye looke for like example, in like Demost- // perfection, for all those three degrees, read Pro henes. // Ctesiphonte, Ad Leptinem, & Contra Olympiodorum, and, what witte, Arte, and diligence is hable to affourde, ye shall plainely see. For our tyme, the odde man to performe all three perfitlie, whatsoeuer he doth, and to know the way to do them skilfullie, Ioan. Stur. // what so euer he list, is, in my poore opinion, Ioannes Sturmius. He also councelleth all scholers to beware of Paraphrasis, except it be, from worse to better, from rude and barbarous, to proper and pure latin, and yet no man to exercise that neyther, except soch one, as is alreadie furnished with plentie of learning, and grounded with stedfast iudgement before. All theis faultes, that thus manie wise men do finde with the exercise of Paraphrasis, in turning the best latin, into other, as good as they can, that is, ye may be sure, into a great deale worse, than it was, both in right choice for proprietie, and trewe placing, for good order is committed also commonlie in all

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common scholes, by the scholemasters, in tossing and trobling yong wittes (as I sayd in the beginning) with that boocherlie feare in making of Latins. Therefore, in place, of Latines for yong scholers, and of Paraphrasis for the masters, I wold haue double translation specially vsed. For, in double translating a perfite peece of Tullie or Cæsar, neyther the scholer in learning, nor y^e Master in teaching can erre. A true tochstone, a sure metwand lieth before both their eyes. For, all right congruitie: proprietie of wordes: order in sentences: the right imitation, to inuent good matter, to dispose it in good order, to confirme it with good reason, to expresse any purpose fitlie and orderlie, is learned thus, both easelie & perfitlie: Yea, to misse somtyme in this kinde of translation, bringeth more proffet, than to hit right, either in Paraphrasi or making of Latins. For though ye say well, in a latin making, or in a Paraphrasis, yet you being but in doute, and vncertayne whether ye saie well or no, ye gather and lay vp in memorie, no sure frute of learning thereby: But if ye fault in translation, ye ar easelie taught, how perfitlie to amende it, and so well warned, how after to exchew, all soch faultes againe. Paraphrasis therefore, by myne opinion, is not meete for Grammer scholes: nor yet verie fitte for yong men in the vniuersitie, vntill studie and tyme, haue bred in them, perfite learning, and stedfast iudgement. There is a kinde of Paraphrasis, which may be vsed, without all hurt, to moch proffet: but it serueth onely the Greke and not the latin, nor no other tong, as to alter linguam Ionicam aut Doricam into meram Atticam: A notable example there is left vnto vs by a notable learned man Diony: Halicarn: who, in his booke, peri syntaxeos, doth translate the goodlie storie of Candaules and Gyges in 1. Herodoti, out of Ionica lingua, into Atticam. Read the place, and ye shall take, both pleasure and proffet, in conference of it. A man, that is exercised in reading, Thucydides, Xenophon, Plato, and Demosthenes, in vsing to turne, like places of Herodotus, after like sorte, shold shortlie cum to soch a knowledge, in vnderstanding, speaking, and writing the Greeke tong, as fewe or none hath yet atteyned in England. The like exercise out of Dorica lingua may be also vsed, if a man take that litle booke of Plato, Timæus Locrus, de Animo et

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natura, which is written Dorice, and turne it into soch Greeke, as Plato vseth in other workes. The booke, is but two leaues: and the labor wold be, but two weekes: but surelie the proffet, for easie vnderstanding, and trewe writing the Greeke tonge, wold conteruaile wyth the toile, that som men taketh, in otherwise coldlie reading that tonge, two yeares. And yet, for the latin tonge, and for the exercise of Para- phrasis, in those places of latin, that can not be bettered, if some yong man, excellent of witte, corragious in will, lustie of nature, and desirous to contend euen with the best latin, to better it, if he can, surelie I commend his forwardnesse, and for his better instruction therein, I will set before him, as notable an example of Paraphrasis, as is in Record of learning. Cicero him selfe, doth contend, in two sondrie places, to expresse one matter, with diuerse wordes: and that is Paraphrasis, saith Quintillian. The matter I suppose is taken out of Panætius: and therefore being translated out of Greeke at diuers times, is vttered for his purpose, with diuers wordes and formes: which kinde of exercise, for perfite learned men, is verie profitable.

2. De Finib.

a. Homo enim Rationem habet à natura menti datam quæ, & causas rerum et consecutiones videt, & similitudines, transfert, & disiuncta coniungit, & cum præsentibus futura copulat, omnemque complectitur vitæ consequentis statum. b. Eademque ratio facit hominem hominum appetentem, cumque his, natura, & sermone in vsu congruentem: vt profectus à caritate domesticorum ac suorum, currat longius, & se implicet, primò Ciuium, deinde omnium mortalium societati: vtque non sibi soli se natum meminerit, sed patriæ, sed suis, vt exigua pars ipsi relinquatur. c. Et quoniam eadem natura cupiditatem ingenuit homini veri inueniendi, quod facillimè apparet, cum vacui curis, etiam quid in cœlo fiat, scire auemus, &c.

1. Officiorum.

a. Homo autem, qui rationis est particeps, per quam conse- quentia cernit, & causas rerum videt, earumque progressus, et quasi antecessiones non ignorat, similitudines, comparat, rebusque præsentibus adiungit, atque annectit futuras, facile totius vitæ cursum videt, ad

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eamque degendam præparat res necessarias. b. Eademque natura vi rationis hominem conciliat homini, & ad Orationis, & ad vitæ societatem: ingeneratque imprimis præcipuum quendam amorem in eos, qui procreati sunt, impellitque vt hominum cœtus & celebrari inter se, & sibi obediri velit, ob easque causas studeat parare ea, quæ suppeditent ad cultum & ad victum, nec sibi soli, sed coniugi, liberis, cæterisque quos charos habeat, tuerique debeat. c. Quæ cura exsuscitat etiam animos, & maiores ad rem gerendam facit: impri- misque hominis est propria veri inquisitio atque inuestigatio: ita cum sumus necessarijs negocijs curisque vacui, tum auemus aliquid videre, audire, addiscere, cognitionemque rerum mirabilium. &c.

The conference of these two places, conteinyng so excellent a peece of learning, as this is, expressed by so worthy a witte, as Tullies was, must needes bring great pleasure and proffit to him, that maketh trew counte, of learning and honestie. But if we had the Greke Author, the first Patterne of all, and therby to see, how Tullies witte did worke at diuerse tymes, how, out of one excellent Image, might be framed two other, one in face and fauor, but somwhat differing in forme, figure, and color, surelie, such a peece of workemanship compared with the Paterne it selfe, would better please the ease of honest, wise, and learned myndes, than two of the fairest Venusses, that euer Apelles made. And thus moch, for all kinde of Paraphrasis, fitte or vnfit, for Scholers or other, as I am led to thinke, not onelie, by mine owne experience, but chiefly by the authoritie & iudgement of those, whom I my selfe would gladliest folow, and do counsell all myne to do the same: not contendyng with any other, that will otherwise either thinke or do.

Metaphrasis.

This kinde of exercise is all one with Paraphrasis, saue it is out of verse, either into prose, or into some other kinde of meter: or els, out of prose into verse, which was // Plato in Socrates exercise and pastime ( as Plato reporteth) // Phædone. when he was in prison, to translate æsopes Fabules into verse. Quintilian doth greatlie praise also this exercise: but bicause Tullie doth disalow it in yong men, by myne opinion, it were not well to vse it in Grammer Scholes, euen

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for the selfe same causes, that be recited against Paraphrasis. And therfore, for the vse, or misuse of it, the same is to be thought, that is spoken of Paraphrasis before. This was Sulpitius exercise: and he gathering vp therby, a Poeticall kinde of talke, is iustlie named of Cicero, grandis et Tragicus Orator: which I think is spoken, not for his praise, but for other mens warning, to exchew the like faulte. Yet neuertheles, if our Scholemaster for his owne instruction, is desirous, to see a perfite example hereof, I will recite one, which I thinke, no man is so bold, will say, that he can amend it: & that is Hom. 1. Il. // Chrises the Priestes Oration to the Grekes, in the Pla. 3. Rep. // beginnyng of Homers Ilias, turned excellentlie into prose by Socrates him selfe, and that aduised- lie and purposelie for other to folow: and therfore he calleth this exercise, in the same place, mimesis, that is, Imitatio, which is most trew: but, in this booke, for teachyng sake, I will name it Metaphrasis, reteinyng the word, that all teachers, in this case, do vse.

Homerus. I. Iliad.

o gar elthe thoas epi neas Achaion, lysomenos te thygatra, pheron t apereisi apoina, stemmat echon en chersin ekebolou Apollonos, chryseo ana skeptro kai elisseto pantas Achaious, Atreida de malista duo, kosmetore laon. Atreidai te, kai alloi euknemides Achaioi, ymin men theoi doien, Olympia domat echontes, ekpersai Priamoio polin eu d oikad ikesthai paida d emoi lysai te philen, ta t apoina dechesthai, azomenoi Dios uion ekebolon Apollona. enth alloi men pantes epeuphemesan Achaioi aideisthai th ierea, kai aglaa dechthai apoina all ouk Atreide Agamemnoni endane thymo, alla kakos aphiei, krateron d epi mython etellen. me se, geron, koilesin ego para neusi kicheio, e nyn dethynont, e ysteron autis ionta, me ny toi ou chraisme skeptron, kai stemma theoio ten d ego ou lyso, prin min kai geras epeisin, emetero eni oiko, en Argei telothi patres

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iston epoichomenen, kai emon lechos antioosan. all ithi, me m erethize saoteros os ke neeai. os ephat eddeisen d o geron, kai epeitheto mytho be d akeon para thina polyphloisboio thalasses, polla d epeit apaneuthe kion erath o geraios Apolloni anakti, ton eukomos teke Leto. klythi meu, argyrotox, os Chrysen amphibebekas, killan te zatheen, Tenedoio te iphi anasseis, smintheu, ei pote toi Charient epi neon erepsa, e ei de pote toi kata piona meri ekea tauron, ed aigon, tode moi kreenon eeldor tiseian Danaoi ema dakrua soisi belessin.

Socrates in 3. de Rep. saith thus,

Phraso gar aneu metrou, ou gar eimi poietikos.

elthen o Chryses tes te thygatros lytra pheron, kai iketes ton Achaion, malista de ton basileon: kai eucheto, ekeinois men tous theous dounai elontas ten Troian, autous de sothenai, ten de thygatera oi auto lysai, dexamenous apoina, kai ton theon aidesthentas. Toiauta de eipontos autou, oi men alloi esebonto kai synenoun, o de Agamemnon egriainen, entel- lomenos nyn te apienai, kai authis me elthein, me auto to te skeptron, kai ta tou theou stemmata ouk eparkesoi. prin de lythenai autou thygatera, en Argei ephe gerasein meta ou. apienai de ekeleue, kai me erethizein, ina sos oikade elthoi. o de presbytes akousas edeise te kai apeei sige, apocho- resas d ek tou stratopedou polla to Apolloni eucheto, tas te eponymias tou theou anakalon kai ypomimneskon kai apaiton, ei ti popote e en naon oikodomesesin, e en ieron thysiais kecharismenon doresaito. on de charin kateucheto tisai tous Achaious ta a dakrua tois ekeinon belesin.

To compare Homer and Plato together, two wonders of nature and arte for witte and eloquence, is most pleasant and profitable, for a man of ripe iudgement. Platos turning of Homer in this place, doth not ride a loft in Poeticall termes, but goeth low and soft on foote, as prose and Pedestris oratio should do. If Sulpitius had had Platos consideration, in right

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vsing this exercise, he had not deserued the name of Tragicus Orator, who should rather haue studied to expresse vim Demos- thenis, than furorem Poætæ, how good so euer he was, whom he did folow. And therfore would I haue our Scholemaster wey well together Homer and Plato, and marke diligentlie these foure pointes, what is kept: what is added: what is left out: what is changed, either, in choise of wordes, or forme of sentences: which foure pointes, be the right tooles, to handle like a worke- man, this kinde of worke: as our Scholer shall better vnder- stand, when he hath bene a good while in the Vniuersitie: to which tyme and place, I chiefly remitte this kinde of exercise. And bicause I euer thought examples to be the best kinde of teaching, I will recite a golden sentence out of that Poete, which is next vnto Homer, not onelie in tyme, but also in worthines: which hath bene a paterne for many worthie wittes to follow, by this kind of Metaphrasis, but I will content my selfe, with foure workemen, two in Greke, and two in Latin, soch, as in both the tonges, wiser & worthier, can not be looked for. Surelie, no stone set in gold by most cunning workemen, is in deed, if right counte be made, more worthie the looking on, than this golden sentence, diuerslie wrought vpon, by soch foure excellent Masters.

Hesiodus. 2.

1. outos men panariotos, os auto panta noese, phrassamenos ta k epeita kai es telos esin ameino: 2. esthlos d au kakeinos, os eu eiponti pithetai, 3. os de ke met autos noee, met allou akouon en thymo balletai, o d aut achreios aner.