--We have spoken
sufficiently
of oratory, let us now make a
diversion to poetry.
diversion to poetry.
Ben Jonson - Discoveries Made Upon Men, and Some Poems
First,
mind it well, then pen it, then examine it, then amend it, and you may be
in the better hope of doing reasonably well. Under this virtue may come
plainness, which is not to be curious in the order as to answer a letter,
as if you were to answer to interrogatories. As to the first, first; and
to the second, secondly, &c. but both in method to use (as ladies do in
their attire) a diligent kind of negligence, and their sportive freedom;
though with some men you are not to jest, or practise tricks; yet the
delivery of the most important things may be carried with such a grace,
as that it may yield a pleasure to the conceit of the reader. There must
be store, though no excess of terms; as if you are to name store,
sometimes you may call it choice, sometimes plenty, sometimes
copiousness, or variety; but ever so, that the word which comes in lieu
have not such difference of meaning as that it may put the sense of the
first in hazard to be mistaken. You are not to cast a ring for the
perfumed terms of the time, as _accommodation_, _complement_, _spirit_
&c. , but use them properly in their place, as others.
3. _Vigor_--There followeth life and quickness, which is the strength and
sinews, as it were, of your penning by pretty sayings, similitudes, and
conceits; allusions from known history, or other common-place, such as
are in the _Courtier_, and the second book of Cicero _De Oratore_.
4. _Discretio_. --The last is, respect to discern what fits yourself, him
to whom you write, and that which you handle, which is a quality fit to
conclude the rest, because it doth include all. And that must proceed
from ripeness of judgment, which, as one truly saith, is gotten by four
means, God, nature, diligence, and conversation. Serve the first well,
and the rest will serve you.
_De Poetica_.
--We have spoken sufficiently of oratory, let us now make a
diversion to poetry. Poetry, in the primogeniture, had many peccant
humours, and is made to have more now, through the levity and inconstancy
of men's judgments. Whereas, indeed, it is the most prevailing
eloquence, and of the most exalted caract. Now the discredits and
disgraces are many it hath received through men's study of depravation or
calumny; their practice being to give it diminution of credit, by
lessening the professor's estimation, and making the age afraid of their
liberty; and the age is grown so tender of her fame, as she calls all
writings aspersions.
That is the state word, the phrase of court (placentia college), which
some call Parasites place, the Inn of Ignorance.
_D. Hieronymus_. --Whilst I name no persons, but deride follies, why should
any man confess or betray himself why doth not that of S. Hierome come
into their mind, _Ubi generalis est de vitiis disputatio_, _ibi nullius
esse personae injuriam_? {133a} Is it such an inexpiable crime in poets
to tax vices generally, and no offence in them, who, by their exception
confess they have committed them particularly? Are we fallen into those
times that we must not--
"Auriculas teneras mordaci rodere vero. " {133b}
_Remedii votum semper verius erat_, _quam spes_. {133c}--_Sexus faemin_. --If
men may by no means write freely, or speak truth, but when it offends
not, why do physicians cure with sharp medicines, or corrosives? is not
the same equally lawful in the cure of the mind that is in the cure of
the body? Some vices, you will say, are so foul that it is better they
should be done than spoken.
mind it well, then pen it, then examine it, then amend it, and you may be
in the better hope of doing reasonably well. Under this virtue may come
plainness, which is not to be curious in the order as to answer a letter,
as if you were to answer to interrogatories. As to the first, first; and
to the second, secondly, &c. but both in method to use (as ladies do in
their attire) a diligent kind of negligence, and their sportive freedom;
though with some men you are not to jest, or practise tricks; yet the
delivery of the most important things may be carried with such a grace,
as that it may yield a pleasure to the conceit of the reader. There must
be store, though no excess of terms; as if you are to name store,
sometimes you may call it choice, sometimes plenty, sometimes
copiousness, or variety; but ever so, that the word which comes in lieu
have not such difference of meaning as that it may put the sense of the
first in hazard to be mistaken. You are not to cast a ring for the
perfumed terms of the time, as _accommodation_, _complement_, _spirit_
&c. , but use them properly in their place, as others.
3. _Vigor_--There followeth life and quickness, which is the strength and
sinews, as it were, of your penning by pretty sayings, similitudes, and
conceits; allusions from known history, or other common-place, such as
are in the _Courtier_, and the second book of Cicero _De Oratore_.
4. _Discretio_. --The last is, respect to discern what fits yourself, him
to whom you write, and that which you handle, which is a quality fit to
conclude the rest, because it doth include all. And that must proceed
from ripeness of judgment, which, as one truly saith, is gotten by four
means, God, nature, diligence, and conversation. Serve the first well,
and the rest will serve you.
_De Poetica_.
--We have spoken sufficiently of oratory, let us now make a
diversion to poetry. Poetry, in the primogeniture, had many peccant
humours, and is made to have more now, through the levity and inconstancy
of men's judgments. Whereas, indeed, it is the most prevailing
eloquence, and of the most exalted caract. Now the discredits and
disgraces are many it hath received through men's study of depravation or
calumny; their practice being to give it diminution of credit, by
lessening the professor's estimation, and making the age afraid of their
liberty; and the age is grown so tender of her fame, as she calls all
writings aspersions.
That is the state word, the phrase of court (placentia college), which
some call Parasites place, the Inn of Ignorance.
_D. Hieronymus_. --Whilst I name no persons, but deride follies, why should
any man confess or betray himself why doth not that of S. Hierome come
into their mind, _Ubi generalis est de vitiis disputatio_, _ibi nullius
esse personae injuriam_? {133a} Is it such an inexpiable crime in poets
to tax vices generally, and no offence in them, who, by their exception
confess they have committed them particularly? Are we fallen into those
times that we must not--
"Auriculas teneras mordaci rodere vero. " {133b}
_Remedii votum semper verius erat_, _quam spes_. {133c}--_Sexus faemin_. --If
men may by no means write freely, or speak truth, but when it offends
not, why do physicians cure with sharp medicines, or corrosives? is not
the same equally lawful in the cure of the mind that is in the cure of
the body? Some vices, you will say, are so foul that it is better they
should be done than spoken.
