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Eloquence first given by GOD, after lost by man, and last repaired by GOD again.

[The Art of Rhetoric.]

Man in whom is poured the breath of life, was made at his first being an everlasting creature, unto the likeness of GOD; endued with reason, and appointed lord over all other things living. But after the fail of our first father, sin so crept in that our knowledge was much darkened, and by corruption of this our flesh, man's reason and entendment [intellect] were both overwhelmed. At what time, GOD being sore grieved with the folly of one man; pitied, of His mere goodness, the whole state and posterity of mankind. And therefore whereas through the wicked suggestion of our ghostly enemy, the joyful fruition of GOD's glory was altogether lost; it pleased our heavenly Father to repair mankind of his free mercy and to grant an everlasting inheritance unto such as would by constant faith seek earnestly thereafter.

Long it was, ere that man knew; himself being destitute of GOD's grace, so that all things waxed savage, the earth untilled, society neglected, GOD's will not known, man against man, one against another, and all against order. Some lived by spoil, some like brute beasts grazed upon the ground, some went naked, some roamed like woodwoses [mad wild men], none did anything by reason, but most did what they could by manhood. None almost considered the everliving GOD; but all lived most commonly after their own lust. By death, they thought that all things ended; by life, they looked for none other living. None remembered the true observation of wedlock, none tendered the education of their children; laws were note regarded, true dealing was not once used. For virtue, vice bare place; for right and equity, might used authority. And therefore whereas man through reason might have used order, man through folly fell into error. And thus for lack of skill and want of grace, evil so prevailed that the devil was most esteemed; and GOD either almost unknown among them all or else nothing feared among so many. Therefore—even now when man was thus past all hope of amendment—GOD still tendering his own workmanship; stirred up his faithful and elect, to persuade with reason all men to society; and gave his appointed ministers knowledge both to see the natures of men; and also granted to them the gift of utterance, that they might with ease win folk at their will, and frame them by reason to all good order.

And therefore whereas men lived brutishly in open fields having neither house to shroud [cover] them in, nor attire to clothe their backs; nor yet any regard to seek their best avail [interest]; these appointed of GOD, called them together by utterance of speech; and persuaded with them what was good, what was bad, and what was gainful for mankind. And although at first the rude could hardly learn, and either for the strangeness of the thing would not gladly receive the offer or else for lack of knowledge could not perceive the goodness; yet being somewhat drawn and delighted with the pleasantness of reason and the sweetness of utterance, after a certain space, they became through nurture and good advisement, of wild, sober; of cruel, gentle; of fools, wise; and of beasts, men. Such force hath the tongue, and such is the power of Eloquence and Reason that most men are forced, even to yield in that which most standeth against their will. And therefore the poets do feign that HERCULES, being a man of great wisdom, had all men linked together by the ears in a chain, to draw them and lead them even as he listed. For his wit so great, his tongue so eloquent, and his experience such that no man was able to withstand his reason; but every one was rather driven to do that which he would, and to will that which he did; agreeing to his advice both in word and work, in all that ever they were able.

Neither can I see that men could have been brought by any other means to live together in fellowship of life, to maintain cities, to deal truly, and willingly to obey one another; if men, at the first, had not by art and eloquence persuaded that which they full oft found out by reason. For what man, I pray you, being better able to maintain himself by valiant courage than by living in base subjection, would not rather look to rule like a lord, than to live like an underling; If by reason he were not persuaded that it behoveth every man to live in his own vocation, and not to seek any higher room than that whereunto he was at the first, appointed? Who would dig and delve from morn till evening? Who would travail and toil with the sweat of his brows? Yea, who would, for his King's pleasure, adventure and hazard his life, if wit had not so won men that they thought nothing more needful in this world nor anything whereunto they were more bounden than here to live in their duty and to train their whole life, according to their calling. Therefore whereas men are in many things weakly by nature, and subject to much infirmity; I think in this one point they pass all other creatures living, that they have the gift of speech and reason.

And among all other, I think him of most worthy fame, and amongst men to be taken for half a god that therein doth chiefly and above all other excel men; wherein men do excel beasts. For he that is among the reasonable of all the most reasonable; and among the witty, of all the most witty; and among the eloquent, of all the most eloquent: him, think I, among all men, not only to be taken for a singular man, but rather to be counted for half a god. For in seeking the excellency hereof, the sooner he draweth to perfection the nigher he corneth to GOD, who is the chief Wisdom: and therefore called GOD because He is the most wise, or rather wisdom itself.

Now then seeing that GOD giveth heavenly grace unto such as called unto him with outstretched hands and humble heart; never wanting to those that want not to themselves; I purpose by His grace and especial assistance, to set forth such precepts of eloquence, and to show what observation the wise have used in handling of their matters; that the unlearned by seeing the practice of others, may have some knowledge themselves; and learn by their neighbours' device what is necessary for themselves in their own case.

Sir PHILIP SIDNEY.

Letter to his brother ROBERT, then in Germany, 18 October 1580.

Sir PHILIP SIDNEY to his brother, ROBERT SIDNEY, who was the first Earl of LEICESTER of that familiar name.

My Dear Brother,

For the money you have received, assure yourself (for it is true) there is nothing I spend so pleaseth me; as that which is for you. If ever I have ability, you shall find it so: if not, yet shall not any brother living be better beloved than you, of me.

I cannot write now to N. WHITE. Do you excuse me! For his nephew, they are but passions in my father; which we must bear with reverence: but I am sorry he should return till he had the circuit of his travel; for you shall never have such a servant, as he would prove. Use your own discretion!

For your countenance, I would (for no cause) have it diminished in Germany. In Italy, your greatest expense must be upon worthy men, and not upon householding. Look to your diet, sweet ROBIN! and hold up your heart in courage and virtue. Truly, great part of my comfort is in you! I know not myself what I meant by bravery in you; so greatly you may see I condemn you. Be careful of yourself, and I shall never have cares.

I have written to Master SAVELL. I wish you kept still together. He is an excellent man. And there may, if you list, pass good exercises betwixt you and Master NEVELL. There is great expectation of you both.

For method of writing history, BODEN hath written at large. You may read him, and gather out of many words, some matter.

This I think, in haste. A Story is either to be considered as a Story; or as a Treatise, which, besides that, addeth many things for profit and ornament. As a Story, he is nothing, but a narration of things done, with the beginnings, causes, and appendices thereof. In that kind, your method must be to have seriem temporum very exactly, which the chronologies of MELANCTHON, TARCHAGNORA, LANGUET and such others will help you to.

Then to consider by that … as you note yourself, XENOPHON to follow THUCYDIDES, so doth THUCYDIDES follow HERODOTUS, and DIODORUS SICULUS follow XENOPHON. So generally, do the Roman stories follow the Greek; and the particular stories of the present monarchies follow the Roman.

In that kind, you have principally to note the examples of virtue and vice, with their good or evil success; the establishment or rains of great Estates, with the causes, the time, and circumstances of the laws then written of; the enterings and endings of wars; and therein, the stratagems against the enemy, and the discipline upon the soldier.

And thus much as a very historiographer.

Besides this, the Historian makes himself a Discourser for profit; and an Orator, yea, a Poet sometimes, for ornament. An Orator; in making excellent orations, è re nata, which are to be marked, but marked with the note of rhetorical remembrances: a Poet; in painting for the effects, the motions, the whisperings of the people, which though in disputation, one might say were true—yet who will mark them well shall find them taste of a poetical vein, and in that kind are gallantly to be marked—for though perchance, they were not so, yet it is enough they might be so. The last point which tends to teach profit, is of a Discourser; which name I give to whosoever speaks non simpliciter de facto, sed de qualitatibus et circumstantiis facti: and that is it which makes me and many others, rather note much with our pen than with our mind.

Because we leave all these discourses to the confused trust of our memory; because they be not tied to the tenour of a question: as Philosophers use sometimes, places; the Divine, in telling his opinion and reasons in religion; sometimes the Lawyer, in showing the causes and benefits of laws; sometimes a Natural Philosopher, in setting down the causes of any strange thing which the Story binds him to speak of; but most commonly a Moral Philosopher, either in the ethic part, where he sets forth virtues or vices and the natures of passions; or in the politic, when he doth (as often he doth) meddle sententiously with matters of Estate. Again, sometimes he gives precept of war, both offensive and defensive. And so, lastly, not professing any art as his matter leads him, he deals with all arts; which—because it carrieth the life of a lively example—it is wonderful what light it gives to the arts themselves; so as the great Civilians help themselves with the discourses of the Historians. So do Soldiers; and even Philosophers and Astronomers.

But that I wish herein is this, that when you read any such thing, you straight bring it to his head, not only of what art; but by your logical subdivisions to the next member and parcel of the art. And so—as in a table—be it witty words, of which TACITUS is full; sentences, of which LIVY; or similitudes, whereof PLUTARCH: straight to lay it up in the right place of his storehouse—as either military, or more specially defensive military, or more particularly, defensive by fortification—and so lay it up. So likewise in politic matters. And such a little table you may easily make wherewith I would have you ever join the historical part; which is only the example of some stratagem, or good counsel, or such like.

This write I to you, in great haste, of method, without method: but, with more leisure and study—if I do not find some book that satisfies—I will venture to write more largely of it unto you.

Master SAVELL will, with ease, help you to set down such a table of remembrance to yourself; and for your sake I perceive he will do much; and if ever I be able, I will deserve it of him. One only thing, as it comes into my mind, let me remember you of, that you consider wherein the Historian excelleth, and that to note: as DION NICAEUS in the searching the secrets of government; TACITUS, in the pithy opening of the venom of wickedness; and so of the rest.

My time—exceedingly short—will suffer me to write no more leisurely.

STEPHEN can tell you who stands with me, while I am writing.

Now, dear brother! take delight likewise in the mathematicals. Master SAVELL is excellent in them. I think you understand the sphere. If you do, I care little for any more astronomy in you. Arithmetic and Geometry, I would wish you well seen in: so as both in matter of number and measure, you might have a feeling and active judgment, I would you did bear the mechanical instruments, wherein the Dutch excel.

I write this to you as one, that for myself have given over the delight in the world; but wish to you as much, if not more, than to myself.

So you can speak and write Latin, not barbarously; I never require great study in Ciceronianism, the chief abuse of Oxford, qui dum verba sectantur, res ipsas negligunt.

My toyful books I will send—with GOD's help—by February [1581]; at which time you shall have your money. And for £200 [nearly £2,000 at the present day] a year, assure yourself! If the estates of England remain, you shall not fail of it. Use it to your best profit!

My Lord of LEICESTER sends you £40 as I understand, by STEPHEN; and promiseth he will continue that stipend yearly at the least. Then that is above commons. In any case, write largely and diligently unto him: for, in truth, I have good proof that he means to be every way good unto you. The odd £30 shall come with the £100, or else my father and I will jarle.

Now, sweet Brother, take a delight to keep and increase your music. You will not believe what a want I find of it, in my melancholy times.

At horsemanship; when you exercise it, read CRISON CLAUDIO, and a book that is called La Gloria de l'Cavallo withal: that you may join the thorough contemplation of it with the exercise: and so shall you profit more in a month, than others in a year. And mark the bitting, saddling, and cur[ry]ing of horses.

I would, by the way, your Worship would learn a better hand. You write worse than I: and I write evil enough. Once again, have a care of your diet; and consequently of your complexion. Remember gratior est veniens in pulchro corpore virtus.

Now, Sir, for news; I refer myself to this bearer. He can tell you how idly we look on our neighbour's fires: and nothing is happened notable at home; save only DRAKE's return. Of which yet, I know not the secret points: but about the world he hath been, and rich he is returned. Portugal, we say, is lost. And to conclude, my eyes are almost closed up, overwatched with tedious business.

God bless you, sweet Boy! and accomplish the joyful hope I conceive of you. Once again commend me to Master NEVELL, Master SAVELL, and honest HARRY WHITE, and bid him be merry.

When you play at weapons; I would have you get thick caps and bracers [gloves], and play out your play lustily; for indeed, ticks and dalliances are nothing in earnest: for the time of the one and the other greatly differs. And use as well the blow as the thrust. It is good in itself; and besides increaseth your breath and strength, and will make you a strong man at the tourney and barriers. First, in any case, practise the single sword; and then, with the dagger. Let no day pass without an hour or two of such exercise. The rest, study; or confer diligently: and so shall you come home to my comfort and credit.

Lord! how I have babbled! Once again, farewell, dearest Brother!

Your most loving and careful brother