Dionysius, and I know not how many more of the same kennel, that
speed well enough in their abominable injustice of usurpation.

I conclude, therefore, that he excelleth history, not only in
furnishing the mind with knowledge, but in setting it forward to
that which deserves to be called and accounted good: which setting
forward, and moving to well-doing, indeed, setteth the laurel crowns
upon the poets as victorious; not only of the historian, but over
the philosopher, howsoever, in teaching, it may be questionable.
For suppose it be granted, that which I suppose, with great reason,
may be denied, that the philosopher, in respect of his methodical
proceeding, teach more perfectly than the poet, yet do I think, that
no man is so much [Greek text], as to compare the philosopher in
moving with the poet. And that moving is of a higher degree than
teaching, it may by this appear, that it is well nigh both the cause
and effect of teaching; for who will be taught, if he be not moved
with desire to be taught? And what so much good doth that teaching
bring forth (I speak still of moral doctrine) as that it moveth one
to do that which it doth teach. For, as Aristotle saith, it is not
[Greek text] but [Greek text] {39} must be the fruit: and how
[Greek text] can be, without being moved to practise, it is no hard
matter to consider. The philosopher showeth you the way, he
informeth you of the particularities, as well of the tediousness of
the way and of the pleasant lodging you shall have when your journey
is ended, as of the many by-turnings that may divert you from your
way; but this is to no man, but to him that will read him, and read
him with attentive, studious painfulness; which constant desire
whosoever hath in him, hath already passed half the hardness of the
way, and therefore is beholden to the philosopher but for the other
half. Nay, truly, learned men have learnedly thought, that where