The Scholemaster

by Roger Ascham

Imitation, is a facultie to expresse liuelie and perfitelie that
example: which ye go about to folow. And of it selfe, it is
large and wide: for all the workes of nature, in a maner be
examples for arte to folow.
But to our purpose, all languages, both learned and mother
tonges, be gotten, and gotten onelie by Imitation. For as ye
vse to heare, so ye learne to speake: if ye heare no other, ye
speake not your selfe: and whome ye onelie heare, of them ye
onelie learne.
And therefore, if ye would speake as the best and wisest do,

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ye must be conuersant, where the best and wisest are: but if yow be borne or brought vp in a rude contrie, ye shall not chose but speake rudelie: the rudest man of all knoweth this to be trewe. Yet neuerthelesse, the rudenes of common and mother tonges, is no bar for wise speaking. For in the rudest contrie, and most barbarous mother language, many be found can speake verie wiselie: but in the Greeke and latin tong, the two onelie learned tonges, which be kept, not in common taulke, but in priuate bookes, we finde alwayes, wisdome and eloquence, good matter and good vtterance, neuer or seldom a sonder. For all soch Authors, as be fullest of good matter and right iudgement in doctrine, be likewise alwayes, most proper in wordes, most apte in sentence, most plaine and pure in vttering the same. And contrariwise, in those two tonges, all writers, either in Religion, or any sect of Philosophie, who so euer be founde fonde in iudgement of matter, be commonlie found as rude in vttering their mynde. For Stoickes, Anabaptistes, and Friers: with Epicures, Libertines and Monkes, being most like in learning and life, are no fonder and pernicious in their opinions, than they be rude and barbarous in their writinges. They be not wise, therefore that say, what care I for a mans wordes and vtterance, if his matter and reasons be good. Soch men, say so, not so moch of ignorance, as eyther of some singular pride in themselues, or some speciall malice or other, or for some priuate & perciall matter, either in Religion or other kinde of learning. For good and choice meates, be no more requisite for helthie bodies, than proper and apte wordes be for good matters, and also plaine and sensible vtterance for the best and depest reasons: in which two pointes standeth perfite eloquence, one of the fairest and rarest giftes that God doth geue to man. Ye know not, what hurt ye do to learning, that care not for wordes, but for matter, and so make a deuorse betwixt the tong and the hart. For marke all aiges: looke vpon the whole course of both the Greeke and Latin tonge, and ye shall surelie finde, that, whan apte and good wordes began to be neglected, and properties of those two tonges to be confounded, than also began, ill deedes to spring: strange maners to oppresse good orders, newe and fond opinions to striue with olde and trewe doctrine, first in Philosophie: and after in Religion: right

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iudgement of all thinges to be peruerted, and so vertue with learning is contemned, and studie left of: of ill thoughtes cummeth peruerse iudgement: of ill deedes springeth lewde taulke. Which fower misorders, as they mar mans life, so destroy they good learning withall. But behold the goodnesse of Gods prouidence for learning: all olde authors and sectes of Philosophy, which were fondest in opinion, and rudest in vtterance, as Stoickes and Epicures, first contemned of wise men, and after forgotten of all men, be so consumed by tymes, as they be now, not onelie out of vse, but also out of memorie of man: which thing, I surelie thinke, will shortlie chance, to the whole doctrine and all the bookes of phantasticall Anabaptistes and Friers, and of the beastlie Libertines and Monkes. Againe behold on the other side, how Gods wisdome hath wrought, that of Academici and Peripatetici, those that were wisest in iudgement of matters, and purest in vttering their myndes, the first and chiefest, that wrote most and best, in either tong, as Plato and Aristotle in Greeke, Tullie in Latin, be so either wholie, or sufficiently left vnto vs, as I neuer knew yet scholer, that gaue himselfe to like, and loue, and folow chieflie those three Authors but he proued, both learned, wise, and also an honest man, if he ioyned with all the trewe doctrine of Gods holie Bible, without the which, the other three, be but fine edge tooles in a fole or mad mans hand. But to returne to Imitation agayne: There be three kindes of it in matters of learning. The whole doctrine of Comedies and Tragedies, is a perfite imitation, or faire liuelie painted picture of the life of euerie degree of man. Of this Imitation writeth Plato at large in 3. de Rep. but it doth not moch belong at this time to our purpose. The second kind of Imitation, is to folow for learning of tonges and sciences, the best authors. Here riseth, emonges proude and enuious wittes, a great controuersie, whether, one or many are to be folowed: and if one, who is that one: Seneca, or Cicero: Salust or Cæsar, and so forth in Greeke and Latin. The third kinde of Imitation, belongeth to the second: as when you be determined, whether ye will folow one or mo, to know perfitlie, and which way to folow that one: in what

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place: by what meane and order: by what tooles and instru-
mentes ye shall do it, by what skill and iudgement, ye shall
trewelie discerne, whether ye folow rightlie or no.
This Imitatio, is dissimilis materiei similis tractatio: and also,
similis materiei dissimilis tractatio, as Virgill folowed Homer: but
the Argument to the one was Vlysses, to the other æneas.
Tullie persecuted Antonie with the same wepons of eloquence,
that Demosthenes vsed before against Philippe.
Horace foloweth Pindar, but either of them his owne
Argument and Person: as the one, Hiero king of Sicilie, the
other Augustus the Emperor: and yet both for like respectes,
that is, for their coragious stoutnes in warre, and iust gouern-
ment in peace.
One of the best examples, for right Imitation we lacke, and
that is Menander, whom our Terence, (as the matter required) in
like argument, in the same Persons, with equall eloquence, foote
by foote did folow.
Som peeces remaine, like broken Iewelles, whereby men
may rightlie esteme, and iustlie lament, the losse of the
whole.
Erasmus, the ornament of learning, in our tyme, doth wish
that som man of learning and diligence, would take the like
paines in Demosthenes and Tullie, that Macrobius hath done in
Homer and Virgill, that is, to write out and ioyne together,
where the one doth imitate the other. Erasmus wishe is good,
but surelie, it is not good enough: for Macrobius gatherings for
the æneidos out of Homer, and Eobanus Hessus more diligent
gatherings for the Bucolikes out of Theocritus, as they be not
fullie taken out of the whole heape, as they should be, but euen
as though they had not sought for them of purpose, but fownd
them scatered here and there by chance in their way, euen so,
onelie to point out, and nakedlie to ioyne togither their
sentences, with no farder declaring the maner and way, how
the one doth folow the other, were but a colde helpe, to the
encrease of learning.
But if a man would take this paine also, whan he hath layd
two places, of Homer and Virgill, or of Demosthenes and
Tullie
togither, to teach plainlie withall, after this sort.
1. Tullie reteyneth thus moch of the matter, thies
sentences, thies wordes:

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2. This and that he leaueth out, which he doth wittelie to this end and purpose. 3. This he addeth here. 4. This he diminisheth there. 5. This he ordereth thus, with placing that here, not there. 6. This he altereth and changeth, either, in propertie of wordes, in forme of sentence, in substance of the matter, or in one, or other conuenient circumstance of the authors present purpose. In thies fewe rude English wordes, are wrapt vp all the necessarie tooles and instrumentes, wherewith trewe Imita- tion is rightlie wrought withall in any tonge. Which tooles, I openlie confesse, be not of myne owne forging, but partlie left vnto me by the cunningest Master, and one of the worthiest Ientlemen that euer England bred, Syr Iohn Cheke: partelie borowed by me out of the shoppe of the dearest frende I haue out of England, Io. St. And therefore I am the bolder to borow of him, and here to leaue them to other, and namelie to my Children: which tooles, if it please God, that an other day, they may be able to vse rightlie, as I do wish and daylie pray, they may do, I shal be more glad, than if I were able to leaue them a great quantitie of land. This foresaide order and doctrine of Imitation, would bring forth more learning, and breed vp trewer iudgement, than any other exercise that can be vsed, but not for yong beginners, bicause they shall not be able to consider dulie therof. And trewelie, it may be a shame to good studentes who hauing so faire examples to follow, as Plato and Tullie, do not vse so wise wayes in folowing them for the obteyning of wisdome and learning, as rude ignorant Artificers do, for gayning a small commoditie. For surelie the meanest painter vseth more witte, better arte, greater diligence, in hys shoppe, in folowing the Picture of any meane mans face, than commonlie the best studentes do, euen in the vniuersitie, for the atteining of learning it selfe. Some ignorant, vnlearned, and idle student: or some busie looker vpon this litle poore booke, that hath neither will to do good him selfe, nor skill to iudge right of others, but can lustelie contemne, by pride and ignorance, all painfull diligence and right order in study, will perchance say, that I am to precise, to

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