And first truly to all them that professing learning envey against Poetrie, may

justly be objected, that they go very neare to ungratefulnesse, to seeke to deface that

which in the noblest nations and languages that are knowne, hath bene the first light

giver to ignorance, and first nurse whose milk litle & litle enabled them to feed

afterwardes of tougher knowledges. And will you play the Hedge-hogge, that being received

into the den, drave out his host? Or rather the Vipers, that with their birth kill their

parents? Let learned Greece in any of his manifold Sciences, be able to shew me one booke

before Musaeus{3}, Homer, & Hesiod, all three nothing else but Poets. Nay let any Historie

bee brought, that can say any writers were there before them, if they were not men of the

same skill, as Orpheus, Linus, and some other are named, who having bene the first of that

country that made pennes deliverers of their knowledge to the posteritie, nay, justly

challenge to bee called their Fathers in learning. For not onely in time they had this

prioritie, (although in it selfe antiquitie be venerable){4} but went before them, as

causes to draw with their charming sweetnesse the wild untamed wits to an admiration of

knowledge. So as Amphion{5}, was said to moove stones with his Poetry, to build Thebes,

and Orpheus to be listened to by beasts, indeed stonie and beastly people. So among the

Romans, were Livius, Andronicus, and Ennius, so in the Italian language, the first that

made it aspire to be a treasure-house of Science, were the Poets Dante, Bocace, and

Petrach. So in our English, wer Gower, and Chawcer, after whom, encoraged & delighted with

their excellent foregoing, others have folowed to bewtify our mother toong, aswel in the

same kind as other arts. This did so notably shew itself, that the Philosphers of Greece

durst not a long time apear to the world, but under the mask of poets. So Thales,

Empedocles, and Parmenides, sang their naturall Philosophie in verses. So did Pithagoras

and Phocillides, their morall Councels. So did Tirteus in warre matters, and Solon in

matters of pollicie, or rather they being Poets{6}, did exercise their delightfull vaine

in those points of highest knowledge, which before them laie hidden to the world. For,

that wise Solon was directly a Poet, it is manifest, having written in verse the notable

Fable of the Atlantick Iland, which was continued by Plato. And truly even Plato who so

ever well considereth, shall finde that in the body of his worke though the inside &

strength were Philosophie, the skin as it were and beautie, depended most of Poetrie. For

all stands upon Dialogues, wherein hee faines many honest Burgesses of Athens speak of

such matters, that if they had bene set on the Racke, they would never have confessed

them: besides his Poeticall describing the circumstances of their meetings, as the well

ordering of a banquet{7}, the delicacie of a walke{8}, with enterlacing meere Tales, as

Gyges Ring{9} and others, which, who knows not to bee flowers of Poetrie, did never walke

into Appollos Garden. And even Historiographers, although their lippes sound of things

done, and veritie be written in their foreheads, have bene glad to borrow both fashion and

perchance weight of the Poets. So Herodotus entitled his Historie, by the name of the nine

Muses, and both he and all the rest that followed him, either stale{10}, or usurped of

Poetrie, their passionate describing of passions, the many particularities of battels

which no man could affirme, or if that be denied me, long Orations put in the mouths of

great Kings and Captains, which it is certaine they never pronuonced. So that truly

Philosopher, nor Historiographer, could at the first have entered into the gates of

popular judgements, if they had not taken a great pasport of Poetrie, which in all nations

at this day where learning flourisheth not, is plaine to be seene: in all which, they have

some feeling of Poetry. In Turkey, besides their lawgiving devines, they have no other

writers but Poets. In our neighbor Countrey Ireland, where truly learning goes verie bare,

yet are their Poets held in a devout reverence. Even among the most barbarous and simple

Indians, where no writing is, yet they have their Poets who make & sing songs which they

call Arentos{11}, both of their Auncestors deeds, and praises of their Gods. A sufficient

probability, that if ever learning come among them, it must be by having their hard dull

wittes softened and sharpened with the sweete delights of Poetrie, for untill they finde a

pleasure in the exercise of the minde, great promises of much knowledge, wil little

persuade them that know not the frutes of knowledge. In VVales, the true remnant of the

auncient Brittons, as there are good authorities to shew, the long time they had Poets

which they called Bardes: so thorow all the conquests of Romans, Saxons, Danes, and

Normans, some of whom, did seeke to ruine all memory of learning from among them, yet do

their Poets even to this day last: so as it is not more notable in the soone beginning,

then in long continuing. But since the Authors of most of our Sciences, were the Romanes,

and before them the Greekes, let us a little stand upon their authorities, but even so

farre as to see what names they have given unto this now scorned skill. Among the Romanes

a Poet was called Vates, which is as much as a diviner, foreseer, or Prophet, as by his

conjoyned words Vaticinium, and Vaticinari{12}, is manifest, so heavenly a title did that

excellent people bestowe uppon this hart- ravishing knowledge, and so farre were they

carried into the admiration thereof, that they thought in the chanceable hitting uppon any

of such verses, great foretokens of their following fortunes, were placed. Whereupon grew

the word of Sortes Vergilianae, when by suddaine opening Virgils Booke, they lighted uppon

some verse of his, as it is reported by many, whereof the Histories of the Emperours lives

are full. As of Albinus the Governour of our Iland, who in his childhood met with this

verse Arma amens capio, nec sat rationis in armis{13}: and in his age performed it,

although it were a verie vaine and godlesse superstition, as also it was, to think spirits

were commaunded by such verses, whereupon this word Charmes derived of Carmina, commeth:

so yet serveth it to shew the great reverence those wittes were held in, and altogither

not without ground, since both by the Oracles of Delphos and Sybillas prophesies, were

wholly delivered in verses, for that same exquisite observing of number and measure in the

words, and that high flying libertie of conceit propper to the Poet, did seeme to have

some divine force in it. And may not I presume a little farther, to shewe the

reasonablenesse of this word Vatis, and say that the holy Davids Psalms are a divine

Poeme? If I do, I shal not do it without the testimony of great learned men both auncient

and moderne. But even the name of Psalmes wil speak for me, which being interpreted, is

nothing but Songs: then that it is fully written in meeter as all learned Hebritians{14}

agree, although the rules be not yet fully found. Lastly and principally, his handling his

prophecie, which is meerly Poeticall. For what else is the awaking his musical

Instruments, the often and free chaunging of persons, his notable Prosopopeias{15}, when

he maketh you as it were see God comming in his maijestie, his telling of the beasts

joyfulnesse, and hils leaping, but a heavenly poesie, wherein almost he sheweth himselfe a

passionate lover of that unspeakable and everlasting bewtie, to be seene by the eyes of

the mind, onely cleared by faith? But truly now having named him, I feare I seeme to

prophane that holy name, applying it to Poetry, which is among us throwne downe to so

ridiculous an estimation. But they that with quiet Judgements wil looke a little deeper

into it, shal find the end & working of it such, as being rightly applied, deserveth not

to be scourged out of the Church of God. But now let us see how the Greekes have named it,

and how they have deemed of it. The Greekes named him poieten{16}, which name, hath as the

most excellent, gone through other languages, it commeth of this word poiein which is to

make: wherein I know not whether by luck or wisedome, we Englishmen have met with the

Greekes in calling him a Maker. Which name, how high and incomparable a title it is, I had

rather were knowne by marking the scope of other sciences, then by any partial allegation.

There is no Art{17} delivered unto mankind that hath not the workes of nature for his

principall object, without which they could not consist, and on which they so depend, as

they become Actors & Plaiers, as it were of what nature will have set forth. So doth the

Astronomer looke upon the starres, and by that he seeth set downe what order nature hath

taken therein. So doth the Geometritian & Arithmetitian, in their divers sorts of

quantities. So doth the Musitians intimes tel you, which by nature agree, which not. The

natural Philosopher thereon hath his name, and the morall Philosopher standeth uppon the

naturall vertues, vices, or passions of man: and follow nature saith he therein, and thou

shalt not erre. The Lawier saith, what men have determined. The Historian, what men have

done. The Gramarian, speaketh onely of the rules of speech, and the Rhetoritian and

Logitian, considering what in nature wil soonest proove, and perswade thereon, give

artificiall rules, which still are compassed within the circle of a question, according to

the proposed matter. The Phisitian wayeth the nature of mans bodie, & the nature of things

helpfull, or hurtfull unto it. And the Metaphisicke though it be in the second & abstract

Notions, and therefore be counted supernaturall, yet doth hee indeed build upon the depth

of nature. Only the Poet disdeining to be tied to any such subjection, lifted up with the

vigor of his own invention, doth grow in effect into another nature: in making things

either better then nature bringeth foorth, or quite a new, formes such as never were in

nature: as the Heroes, Demigods, Cyclops, Chymeras, Furies, and such like; so as he goeth

hand in hand with nature, not enclosed within the narrow warrant of her gifts, but freely

raunging within the Zodiack of his owne wit. Nature never set foorth the earth in so rich

Tapistry as diverse Poets have done, neither with so pleasaunt rivers, fruitfull trees,

sweete smelling flowers, nor whatsoever els may make the too much loved earth more lovely:

her world is brasen, the Poets only deliver a golden. But let those things alone and goe

to man, for whom as the other things are, so it seemeth in him her uttermost comming is

imploied: & know whether she have brought foorth so true a lover as Theagenes{18}, so

constant a friend as Pylades{19}, so valiant a man as Orlando{20}, so right a Prince as

Xenophons Cyrus{21}, so excellent a man every way as Virgils Aeneas{22}. Neither let this

be jestingly conceived, bicause the works of the one be essenciall, the other in imitation

or fiction: for everie understanding, knoweth the skill of ech Artificer standeth in that

Idea, or fore conceit of the worke, and not in the worke it selfe. And that the Poet hath

that Idea, is manifest, by delivering them foorth in such excellencie as he had imagined

them: which delivering foorth, also is not wholly imaginative, as we are wont to say by

them that build Castles in the aire: but so farre substancially it worketh, not onely to

make a Cyrus, which had bene but a particular excellency as nature might have done, but to

bestow a Cyrus upon the world to make many Cyrusses, if they will learne aright, why and

how that maker made him. Neither let it be deemed too sawcy a comparison, to ballance the

highest point of mans wit, with the efficacie of nature: but rather give right honor to

the heavenly maker of that maker, who having made man to his owne likenes, set him beyond

and over all the workes of that second nature, which in nothing he sheweth so much as in

Poetry; when with the force of a divine breath, he bringeth things foorth surpassing her

doings: with no small arguments to the incredulous of that first accursed fall of Adam,

since our erected wit maketh us know what perfection is, and yet our infected wil keepeth

us from reaching unto it{23}. But these arguments will by few be understood, and by fewer

graunted: thus much I hope will be given me, that the Greeks with some probability of

reason, gave him the name above all names of learning. Now let us go to a more ordinary

opening of him, that the truth may be the more palpable: and so I hope though we get not

so unmatched a praise as the Etimologie of his names will graunt, yet his verie

description which no man will denie, shall not justly be barred from a principall

commendation. Poesie therefore, is an Art of Imitation: for so Aristotle termeth it in the

word mimesis{24}, that is to say, a representing, counterfeiting, or figuring forth to

speake Metaphorically. A speaking Picture, with this end to teach and delight{25}. Of this

have bene three generall kindes, the chiefe both in antiquitie and excellencie, were they

that did imitate the unconceivable excellencies of God. Such were David in his Psalmes,

Salomon in his song of songs, in his Ecclesiastes and Proverbes. Moses and Debora, in

their Hymnes, and the wryter of Jobe: Which beside other, the learned Emanuell, Tremelius,

and F. Junius{26}, doo entitle the Poeticall part of the scripture: against these none

will speake that hath the holie Ghost in due holie reverence. In this kinde, though in a

full wrong divinitie, were Orpheus, Amphion, Homer in his himnes, and manie other both

Greeke and Romanes. And this Poesie must be used by whosoever will follow S. Paules{27}

counsaile, in singing Psalmes when they are mery, and I knowe is used with the frute of

comfort by some, when in sorrowfull panges of their death bringing sinnes, they finde the

consolation of the never leaving goodnes. The second kinde, is of them that deale with

matters Philosophicall, either morall as Tirteus, Phocilides, Cato; or naturall, as

Lucretius, and Virgils Georgikes; or Astronomicall as Manilius and Pontanus; or

Historicall as Lucan{28}: which who mislike the fault, is in their judgement quite out of

tast, & not in the sweet food of sweetly uttered knowledge. But bicause this second sort

is wrapped within the fold of the proposed subject, and takes not the free course of his

own invention, whether they properly bee Poets or no, let Gramarians dispute, and goe to

the third indeed right Poets, of whom chiefly this question ariseth: betwixt whom and

these second, is such a kinde of difference, as betwixt the meaner sort of Painters, who

counterfeyt onely such faces as are set before them, and the more excelent, who having no

law but wit, bestow that in colours upon you, which is fittest for the eye to see, as the

constant, though lamenting looke of Lucretia, when she punished in her selfe another

faulte: wherein hee painteth not Lucretia whom he never saw, but painteth the outward

bewty of such a vertue. For these third be they which most properly do imitate to teach &

delight: and to imitate, borrow nothing of what is, hath bin, or shall be, but range onely

reined with learned discretion, into the divine consideration of what may be and should

be. These be they that as the first and most noble sort, may justly be termed Vates: so

these are waited on in the excellentest languages and best understandings, with the fore

described name of Poets.

------------------------------------------------------------------------
 

Notes
 

Where notes are derived from the notes of others, the source is cited within parentheses. Uncited
notes frequently reflect a cursory inspection of relevant entries in A Dictionary of Greek and Roman
Biography and Mythology, ed. William Smith (London: 1890). I have refrained from citing line numbers
in primary sources as I have not had the opportunity to check them myself. The reader is hereby advised
to regard my rudimentary knowledge of the classics or continental Renaissance authors as not in any
way authoritative. RSB
 

{3} In Renaissance times Musaeus was thought to predate Homer.
 

{4} It was believed that the works of the ancients were intrinsically superior and of great

authority. It was a mark of learning to imitate them, as in fact Sidney does by casting the Defence

in the form of a classical oration.
 

{5} Amphion: said to have rebuilt Thebes with the sweetness of his lyre.
 

{6} Details on the works, or in some cases fragments, of these Greek philosophers may be found in

the excellent exhaustive notes of Duncan-Jones, 373. She believes Sidney may have encountered them

in Henri Estienne, Poesis Philosophica [1573].
 

{7} Symposium.
 

{8} Phaedrus.
 

{9} Republic II.
 

{10} stale: stole.
 

{11} Arentos: areytos. Religious music of the native inhabitants of Haiti, from Decades of the newe

worlde or West India [1555], by Peter Martyr (tr. Richard Eden), III.vii. (Duncan- Jones 373)
 

{12} Vaticinium, and Vaticinari: prophecy, prophesying. The prophetic office of poet has interested

poets and philosophers from Plato to S.T. Coleridge. For a useful discussion of this poetics in

Sidney's time, see Angus Fletcher, The Prophetic Moment: An Essay on Spenser [1971].
 

{13} Albinus was the Roman governor of Britain in 192 C.E. (Duncan-Jones and Van Dorsten,

Miscellaneous Prose of Sir Philip Sidney 189) The line quoted from Aeneid II.314 translates

"insanely I arm, that have no reason to arm."
 

{14} Hebritians: Hebricians, scholars of the Hebrew language. Jerome, and many others after him,

believed that the Psalms were written in verse, and sought in vain to find the rules. (Duncan-Jones

375)
 

{15} Prosopopeias: attribution of human qualities (personification) to natural objects or events.
 

{16} poieten: "a poet," with which phrase the Greek word is replaced in subsequent editions.
 

{17} Art: any skill in production, including of knowledge, hence inclusive of the sciences.
 

{18} Theagenes: from Heliodorus, Aethiopica.
 

{19} Pylades: from Euripides, Oresteia.
 

{20} Orlando: Ariosto, Orlando furioso [1532].
 

{21} Cyrus: Ruler of Persia, 600?-529 B.C.E.; from Xenophon, Cyropaedia.
 

{22} Aeneas is said to have been regarded during the Renaissance as the perfect man (Duncan-Jones

and Van Dorsten 190); he was especially attractive to Englishmen as the ancestor of the founders of

Rome and also, according to legend, of the founders of Britain. See Michael Drayton, Poly-Olbion

[1612].
 

{23} Compare Scaliger, Poetics [1561]. The poet, according to Scaliger, creates models, which

partake of the first nature, so that the poet's creativity is like that of God.
 

{24} Aristotle, Poetics I.2.
 

{25} Horace, Ars Poetica. Plutarch says, in the Moralia, that Simonides said this first.
 

{26} Bible translators.
 

{27} Paules: subsequent editions have James': the quote is from James 5:13.
 

{28} Pontanus: Giovanni Pontano is the only non- classical author here cited. For details on the

works alluded to, see Duncan-Jones, 375.