Only the Poet disdeining to be tied to any such subiection, lifted vp with the vigor of his own inuention, doth grow in effect into an other nature: in making things either better then nature bringeth foorth, or quite a new, formes such as neuer 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 neuer set foorth the earth in so rich Tapistry as diuerse Poets haue done, neither with so pleasaunt riuers, fruitfull trees, sweete smelling flowers, nor whatsoeuer els may make the too much loued earth more louely: her world is brasen, the Poets only deliuer a golden.

But let those things alone and goe to man, for whom as the other things are, so it seemeth in him her vttermost comming is imploied: & know whether she haue brought foorth so true a louer as Theagenes, so constant a friend as Pylades, so valiant a man as Orlando, so right a Prince as Xenophons Cyrus, so excellent a man euery way as Virgils Aeneas. Neither let this be iestingly conceiued, bicause the works of the one be essenciall, the other in imitation or fiction: for euerie vnderstanding, 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 deliuering them foorth in such excellencie as he had imagined them: which deliuering foorth, also is not wholly imaginatiue, 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 haue done, but to bestow a Cyrus vpon 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 giue right honor to the heauenly maker of that maker, who hauing made man to his owne likenes, set him beyond and ouer all the workes of that second nature, which in nothing he sheweth so much as in Poetry ; when with the force of a diuine 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 vs know what perfection is, and yet our infected will keepeth vs from reaching vnto it.

But these arguments will by few be vnderstood, and by fewer graunted: thus much I hope wil be giuen me, that the Greeks with some probability of reason, gaue him the name aboue all names of learning. Now let vs goe to a more ordinarie opening of him, that the truth may be the more palpable: and so I hope though we get not so vnmatched a praise as the Etimologie of his names will graunt, yet his verie description which no man will denie, shall not iustly be barred from a principall commendation. Poesie therefore, is an Art of Imitation: for so Aristotle termeth it in the word μίμησις, that is to say, a representing, counterfeiting, or figuring forth to speake Metaphorically. A speaking Picture, with this end to teach and delight.

Of this haue bene three generall kindes, the chiefe both in antiquitie and excellencie, were they that did imitate the vnconceiueable excellencies of God. Such were Dauid in his Psalmes, Salomon in his song of songs, in his Ecclesiastes and Prouerbes. Moses and Debora, in their Hymnes, and the wryter of Iobe: Which beside other, the learned Emanuell, Tremelius, and F. Iunius, doo entitle the Poeticall part of the scripture: against these none will speake that hath the holie Ghost in due holie reuerence. In this kinde, though in a full wrong diuinitie, were Orpheus, Amphion, Homer in his himnes, and manie other both Greeke and Romanes. And this Poesie must be vsed by whosoeuer will follow S. Paules counsaile, in singing Psalmes when they are mery, and I knowe is vsed with the frute of comfort by some, when in sorrowfull panges of their death bringing sinnes, they finde the consolation of the neuer leauing 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: which who mislike the fault, is in their iudgement quite out of tast, & not in the sweet food of sweetly vttered knowledge. But bicause this second sort is wrapped within the folde of the proposed subiect, and takes not the free course of his own inuention, 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 hauing no law but wit, bestow that in colours vpon you, which is fittest for the eye to see, and the constant, though lamenting looke of Lucretia, when shee punished in her selfe anothers faulte: wherein hee painteth not Lucretia whom he neuer 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 diuine consideration of what may be and should be. These be they that as the first and most noble sort, may iustly be termed Vates: so these are waited on in the excellentest languages and best vnderstandings, with the fore described name of Poets. For these indeed do meerly make to imitate, and imitate both to delight & teach, and delight to moue men to take that goodnesse in hand, which without delight they would flie as from a stranger; and teach to make them know that goodnesse wherunto they are moued: which being the noblest scope to which euer any learning was directed, yet want there not idle tongues to barke at them.