oracles ceased, of the Divine providence, and see whether the
theology of that nation stood not upon such dreams, which the poets
indeed superstitiously observed; and truly, since they had not the
light of Christ, did much better in it than the philosophers, who,
shaking off superstition, brought in atheism.

Plato, therefore, whose authority I had much rather justly construe
than unjustly resist, meant not in general of poets, in those words
of which Julius Scaliger saith, "qua authoritate, barbari quidam
atque insipidi, abuti velint ad poetas e republica exigendos {71}:"
but only meant to drive out those wrong opinions of the Deity,
whereof now, without farther law, Christianity hath taken away all
the hurtful belief, perchance as he thought nourished by then
esteemed poets. And a man need go no farther than to Plato himself
to know his meaning; who, in his dialogue called "Ion," {72} giveth
high, and rightly, divine commendation unto poetry. So as Plato,
banishing the abuse, not the thing, not banishing it, but giving due
honour to it, shall be our patron, and not our adversary. For,
indeed, I had much rather, since truly I may do it, show their
mistaking of Plato, under whose lion's skin they would make an ass-
like braying against poesy, than go about to overthrow his
authority; whom, the wiser a man is, the more just cause he shall
find to have in admiration; especially since he attributeth unto
poesy more than myself do, namely, to be a very inspiring of a
divine force, far above man's wit, as in the fore-named dialogue is
apparent.

Of the other side, who would show the honours have been by the best
sort of judgments granted them, a whole sea of examples would
present themselves; Alexanders, Caesars, Scipios, all favourers of