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The generall argument of
the whole booke.

LIttle I hope, needeth me at large to discourse the first Originall of Æglogues, hauing alreadie touched the same. But for the word Æglogues I know is vnknowen to most, and also mistaken of some the best learned (as they think) I wyll say somewhat thereof, being not at all impertinent to my present purpose.

They were first of the Greekes the inuentours of them called Aeglogaj as it were aigon or aigonomon. logoi. that is Goteheards tales. For although in Virgile and others the speakers be most [more] shepheards, and [then] Goteheards, yet Theocritus in whom is more ground of authoritie, then in Virgile, this specially from that deriuing, as from the first head and welspring the whole Inuencion of his Æglogues, maketh Goteheards the persons and authors of his tales. This being, who seeth not the grossenesse of such as by colour of learning would make vs beleeue that they are more rightly termed Eclogai, as they would say, extraordinary discourses of vnnecessarie matter, which definition albe in substaunce and meaning it agree with the nature of the thing, yet no whit answereth with the [analysis] and interpretation of the word. For they be not termed Eclogues, but Æglogues. Which sentence this author very well obseruing, vpon good iudgement, though indeede few Goteheards have to doe herein, nethelesse doubteth not to cal them by the vsed and best knowen name. Other curious discourses hereof I reserue to greater occasion. These xij. Æclogues euery where answering to the seasons of the twelue monthes may be well deuided into three formes or ranckes. For eyther they be Plaintiue, as the first, the sixt, the eleuenth, and the twelfth, or recreatiue, such as al those be, which conceiue matter of loue, or commendation of special personages, or Moral: which for the most part be mixed with some Satyricall bitternesse, namely the second of reuerence dewe to old age, the fit of coloured deceipt, the seuenth and ninth of dissolute shepheards & pastours, the tenth of contempt of Poetrie & pleasaunt wits. And to this diuision may euery thing herein be reasonably applyed: A few onely except, whose speciall purpose and meaning I am not priuie to. And thus much generally of these xij. Æclogues. Now will we speake particularly of all, and first of the first. Which he calleth by the first monethes name Ianuarie. wherein to some he may seeme fowly to have faulted, in that he erroniously beginneth with that moneth, which beginneth not the yeare. For it is wel known, and stoutely mainteyned with stronge reasons of the learned, that the yeare beginneth in March. for then the sonne reneweth his finished course, and the seasonable spring refresheth the earth, and the pleasaunce thereof being buried in the sadnesse of the dead winter now worne away, reliueth. This opinion maynteine the olde Astrologers and Philosophers, namely the reuerend Andalo, and Macrobius in his holydayes of Saturne, which accoumpt also was generally observed both of Grecians and Romans. But sauing the leaue of such learned heads, we mayntaine a custome of coumpting the seasons from the moneth Ianuary, vpon a more speciall cause, then the heathen Philosophers euer coulde conceiue, that is, for the incarnation of our mighty Sauior and eternall redeemer the L. Christ, who as then renewing the state of the decayed world, and returning the compasse of expired yeres to theyr former date and first commencement, left to vs his heires a memoriall of his birth in the ende of the last yeere and beginning of the next. which reckoning, beside that eternall monument of our saluation, leaneth also vppon good proofe of

special iudgement. For albeit that in elder times, when as yet the coumpt of the yere was not perfected, as afterward it was by Iulius Caesar, they began to tel the monethes from Marches beginning, and according to the same God (as is sayd in Scripture) comaunded the people of the Iewes to count the moneth Abil [Abib], that which we call March, for the first moneth, in remembraunce that in that moneth he brought them out of the land of Ægipt: yet according to tradition of latter times it hath bene otherwise obserued, both in gouernmrnt of the church, and rule of Mightiest Realmes. For from Iulius Caesar who first obserued the leape yeere which he called Bissextilem Annum, and brought in to a more certain course the odde wandring dayes which of the Greekes were called hyperBainontes. Of the Romanes intercalares (for in such matter of learning I am forced to vse the termes of the learned) the monethes haue bene nombred xij. which in the first ordinaunce of Romulus were but tenne, counting but CCCiiij. dayes in euery yeare, and beginning with March. But Numa Pompilius, who was the father of al the Romain ceremonies and religion, seeing that reckoning to agree neither with the course of the sonne, nor of the Moone, therevnto added two monethes, Ianuary and February: wherin it seemeth, that wise king minded vpon good reason to begin the yeare at Ianuarie, of him therefore so called tanquam Ianua anni the gate and entraunce of the yere, or of the name of the god Ianus, to which god for that the old Paynims attributed the byrth & beginning of all creatures new comming into the worlde, it seemeth that he therfore to him assigned the beginning and first enrraunce [entrance] of the yeare. which account for the most part hath hetherto continued. Notwithstanding that the Ægiptians beginne theyr yeare at September, for that according to the opinion of the best Rabbins, and very purpose of the scripture selfe, God made the worlde in that Moneth, that is called of them Tisri. And therefore he commaunded them, to keepe the feast of Pauilions in the end of the yeare, in the xv. day of the seuenth moneth, which before that time was the first.

But our Authour respecting nether the subtiltie of thone parte, nor the antiquitie of thother, thinketh it fittest according to the simplicitie of commen vnderstanding, to begin with Ianuarie, wening it perhaps no decorum, that Shepheard should be seene in a matter of so deepe insight, or canuase a case of so doubtful iudgment. So therefore beginneth he, & so continueth he throughout.