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ship in Nisus and Euryalus； even to an ignorant man； carry not an apparent shining； and； contrarily； the remorse of conscience in OEdipus； the soon…repenting pride in Agamemnon； the self…devouring cruelty in his father Atreus； the violence of ambition in the two Theban brothers； the sour sweetness of revenge in Medea； and； to fall lower； the Terentian Gnatho； and our Chaucer's Pandar； so expressed； that we now use their names to signify their trades； and finally； all virtues； vices； and passions so in their own natural states laid to the view； that we seem not to hear of them； but clearly to see through them？
But even in the most excellent determination of goodness； what philosopher's counsel can so readily direct a prince as the feigned Cyrus in Xenophon？ Or a virtuous man in all fortunes； as AEneas in Virgil？ Or a whole commonwealth； as the way of Sir Thomas More's Utopia？ I say the way； because where Sir Thomas More erred； it was the fault of the man； and not of the poet； for that way of patterning a commonwealth was most absolute； though he； perchance； hath not so absolutely performed it。 For the question is； whether the feigned image of poetry； or the regular instruction of philosophy； hath the more force in teaching。 Wherein； if the philosophers have more rightly showed themselves philosophers； than the poets have attained to the high top of their profession； （as in truth；
〃Mediocribus esse poetis Non Di； non homines； non concessere columnae；〃 ｛33｝）
it is； I say again； not the fault of the art； but that by few men that art can be accomplished。 Certainly； even our Saviour Christ could as well have given the moral common…places ｛34｝ of uncharitableness and humbleness； as the divine narration of Dives and Lazarus； or of disobedience and mercy； as the heavenly discourse of the lost child and the gracious father； but that his thorough searching wisdom knew the estate of Dives burning in hell； and of Lazarus in Abraham's bosom； would more constantly； as it were； inhabit both the memory and judgment。 Truly； for myself （me seems）； I see before mine eyes the lost child's disdainful prodigality turned to envy a swine's dinner； which； by the learned divines； are thought not historical acts； but instructing parables。
For conclusion； I say the philosopher teacheth； but he teacheth obscurely； so as the learned only can understand him； that is to say； he teacheth them that are already taught。 But the poet is the food for the tenderest stomachs； the poet is； indeed； the right popular philosopher。 Whereof AEsop's tales give good proof； whose pretty allegories； stealing under the formal tales of beasts； make many； more beastly than beasts； begin to hear the sound of virtue from those dumb speakers。
But now may it be alleged； that if this managing of matters be so fit for the imagination； then must the historian needs surpass； who brings you images of true matters； such as； indeed； were done； and not such as fantastically or falsely may be suggested to have been done。 Truly； Aristotle himself； in his Discourse of Poesy； plainly determineth this question； saying； that poetry is ＇Greek text＇； that is to say； it is more philosophical and more ingenious than history。 His reason is； because poesy dealeth with ＇Greek text＇； that is to say； with the universal consideration； and the history ＇Greek text＇； the particular。 〃Now；〃 saith he； 〃the universal weighs what is fit to be said or done； either in likelihood or necessity； which the poesy considereth in his imposed names； and the particular only marks； whether Alcibiades did； or suffered； this or that：〃 thus far Aristotle。 ｛35｝ Which reason of his； as all his； is most full of reason。 For； indeed； if the question were； whether it were better to have a particular act truly or falsely set down？ there is no doubt which is to be chosen； no more than whether you had rather have Vespasian's picture right as he was； or； at the painter's pleasure； nothing resembling？ But if the question be； for your own use and learning； whether it be better to have it set down as it should be； or as it was？ then； certainly； is more doctrinable the feigned Cyrus in Xenophon； than the true Cyrus in Justin； ｛36｝ and the feigned AEneas in Virgil； than the right AEneas in Dares Phrygius； ｛37｝ as to a lady that desired to fashion her countenance to the best grace； a painter should more benefit her； to portrait a most sweet face； writing Canidia upon it； than to paint Canidia as she was； who； Horace sweareth； was full ill…favoured。 If the poet do his part aright； he will show you in Tantalus； Atreus； and such like； nothing that is not to be shunned； in Cyrus； AEneas； Ulysses； each thing to be followed； where the historian； bound to tell things as things were； cannot be liberal； without he will be poetical； of a perfect pattern； but； as in Alexander； or Scipio himself； show doings； some to be liked； some to be misliked； and then how will you discern what to follow； but by your own discretion； which you had； without reading Q。 Curtius？ ｛38｝ And whereas； a man may say； though in universal consideration of doctrine； the poet prevaileth； yet that the history； in his saying such a thing was done； doth warrant a man more in that he shall follow； the answer is manifest： that if he stand upon that WAS； as if he should argue； because it rained yesterday therefore it should rain to…day； then； indeed； hath it some advantage to a gross conceit。 But if he know an example only enforms a conjectured likelihood； and so go by reason； the poet doth so far exceed him； as he is to frame his example to that which is most reasonable； be it in warlike； politic； or private matters； where the historian in his bare WAS hath many times that which we call fortune to overrule the best wisdom。 Many times he must tell events whereof he can yield no cause； or if he do； it must be poetically。
For； that a feigned example bath as much force to teach as a true example （for as for to move； it is clear； since the feigned may be tuned to the highest key of passion）； let us take one example wherein an historian and a poet did concur。 Herodotus and Justin do both testify； that Zopyrus； King Darius's faithful servant； seeing his master long resisted by the rebellious Babylonians； feigned himself in extreme disgrace of his King； for verifying of which he caused his own nose and ears to be cut off； and so flying to the Babylonians； was received； and； for his known valour； so far credited； that he did find means to deliver them over to Darius。 Much…like matters doth Livy record of Tarquinius and his son。 Xenophon excellently feigned such another stratagem； performed by Abradatus in Cyrus's behalf。 Now would I fain know； if occasion be presented unto you to serve your prince by such an honest dissimulation； why do you not as well learn it of Xenophon's fiction as of the other's verity？ and； truly； so much the better； as you shall save your nose by the bargain； for Abradatus did not counterfeit so far。 So； then； the best of the historians is subject to the poet； for； whatsoever action or faction； whatsoever counsel； policy； or war stratagem the historian is bound to recite； that may the poet； if he list； with his imitation； make his ow