In what forme of Poesie the amorous affections and allurements were vttered.
The first founder of all good affections is honest loue, as the mother of all the vicious is hatred. It was not therefore without reason that so commendable, yea honourable a thing as loue well meant, were it in Princely estate or priuate, might in all ciuil common wealths be vttered in good forme and order as other laudable things are. And because loue is of all other humane affections the most puissant and passionate, and most generall to all sortes and ages of men and women, so as whether it be of the yong or old or wise or holy, or high estate or low, none euer could truly bragge of any exemption in that case: it requireth a forme of Poesie variable, inconstant, affected, curious and most witty of any others, whereof the ioyes were to be vttered in one sorte, the sorrowes in an other, and by the many formes of Poesie, the many moodes and pangs of louers, throughly to be discouered: the poore soules sometimes praying, beseeching, sometime honouring, auancing, praising: an other while railing, reuiling, and cursing: then sorrowing, weeping, lamenting: in the ende laughing, reioysing & solacing the beloued againe, with a thousand delicate deuises, odes, songs, elegies, ballads, sonets and other ditties, moouing one way and another to great compassion.
CHAP. XXIII.
The forme of Poeticall reioysings.
Pleasure is the chiefe parte of mans felicity in this world, and also (as our Theologians say) in the world to come. Therefore while we may (yea alwaies if it could be) to reioyce and take our pleasures in vertuous and honest sort, it is not only allowable, but also necessary and very naturall to man. And many be the ioyes and consolations of the hart: but none greater, than such as he may vtter and discouer by some conuenient meanes: euen as to suppresse and hide a mans mirth, and not to haue therein a partaker, or at least wise a witnes, is no little griefe and infelicity. Therfore nature and ciuility haue ordained (besides the priuate solaces) publike reioisings for the comfort and recreation of many. And they be of diuerse sorts and vpon diuerse occasions growne: one & the chiefe was for the publike peace of a countrie the greatest of any other ciuill good. And wherein your Maiestie (my most gracious Soueraigne) haue shewed your selfe to all the world for this one and thirty yeares space of your glorious raigne, aboue all other Princes of Christendome, not onely fortunate, but also most sufficient vertuous and worthy of Empire. An other is for iust & honourable victory atchieued against the forraine enemy. A third at solemne feasts and pompes of coronations and enstallments of honourable orders. An other for iollity at weddings and marriages. An other at the births of Princes children. An other for priuate entertainements in Court, or other secret disports in chamber, and such solitary places. And as these reioysings tend to diuers effects, so do they also carry diuerse formes and nominations: for those of victorie and peace are called Triumphall, whereof we our selues haue heretofore giuen some example by our Triumphals written in honour of her Maiesties long peace. And they were vsed by the auncients in like manner, as we do our generall processions or Letanies with bankets and bonefires and all manner of ioyes. Those that were to honour the persons of great Princes or to solemnise the pompe of any installment were called Encomia, we may call them carols of honour. Those to celebrate marriages were called songs nuptiall or Epithalamies, but in a certaine misticall sense as shall be said hereafter. Others for magnificence at the natiuities of Princes children, or by custome vsed yearely vpon the same dayes, are called songs natall or Genethliaca. Others for secret recreation and pastime in chambers with company or alone were the ordinary Musickes amorous, such as might be song with voice or to the Lute, Citheron or Harpe, or daunced by measures as the Italian Pauan and galliard are at these daies in Princes Courts and other places of honourable of ciuill assembly, and of all these we will speake in order and very briefly.
CHAP. XXIIII.
The forme of Poeticall lamentations.
Lamenting is altogether contrary to reioising, euery man saith so, and yet is it a peece of ioy to be able to lament with ease, and freely to poure forth a mans inward sorrowes and the greefs wherewith his minde is surcharged. This was a very necessary deuise of the Poet and a fine, besides his poetrie to play also the Phisitian, and not onely by applying a medicine to the ordinary sicknes of mankind, but by making the very greef it selfe (in part) cure of the disease. Nowe are the causes of mans sorrowes many: the death of his parents, friends, allies, and children: (though many of the barbarous nations do reioyce at their burials and sorrow at their birthes) the ouerthrowes and discomforts in battell, the subuersions of townes and cities, the desolations of countreis, the losse of goods and worldly promotions, honour and good renowne: finally the trauails and torments of loue forlorne or ill bestowed, either by disgrace, deniall, delay, and twenty other wayes, that well experienced louers could recite. Such of these greefs as might be refrained or holpen by wisedome, and the parties owne good endeuour, the Poet gaue none order to sorrow them: for first as to the good renowne it is lost, for the more part by some default of the owner, and may be by his well doings recouered againe. And if it be vniustly taken away, as by vntrue and famous libels, the offenders recantation may suffise for his amends: so did the Poet Stesichorus, as it is written of him in his Pallinodie vpon the dispraise of Helena, and recouered his eye sight. Also for worldly goods they come and go, as things not long proprietary to any body, and are not yet subiect vnto fortunes dominion so, but that we our selues are in great part accessarie to our own losses and hinderaunces, by ouersight & misguiding of our selues and our things, therefore why should we bewaile our such voluntary detriment? But death the irrecouerable losse, death the dolefull departure of frendes, that can neuer be recontinued by any other meeting or new acquaintance. Besides our vncertaintie and suspition of their estates and welfare in the places of their new abode, seemeth to carry a reasonable pretext of iust sorrow. Likewise the great ouerthrowes in battell and desolations of countreys by warres, aswell for the losse of many liues and much libertie as for that it toucheth the whole state, and euery priuate man hath his portion in the damage: Finally for loue, there is no frailtie in flesh and bloud so excusable as it, no comfort or discomfort greater then the good and bad successe thereof, nothing more naturall to man, nothing of more force to vanquish his will and to inuegle his iudgement. Therefore of death and burials, of th'aduersities by warres, and of true loue lost or ill bestowed, are th'onely sorrowes that the noble Poets sought by their arte to remoue or appease, not with any medicament of a contrary temper, as the Galenistes vse to cure [contraria contrarijs] but as the Paracelsians, who cure [similia similibus] making one dolour to expell another, and in this case, one short sorrowing the remedie of a long and grieuous sorrow. And the lamenting of deathes was chiefly at the very burialls of the dead, also at monethes mindes and longer times, by custome continued yearely, when as they vsed many offices of seruice and loue towards the dead, and thereupon are called Obsequies in our vulgare, which was done not onely by cladding the mourners their friendes and seruauntes in blacke vestures, of shape dolefull and sad, but also by wofull countenaunces and voyces, and besides by Poeticall mournings in verse. Such funerall songs were called Epicedia if they were song by many, and Monodia if they were vttered by one alone, and this was vsed at the enterment of Princes and others of great accompt, and it was reckoned a great ciuilitie to vse such ceremonies, as at this day is also in some countrey vsed. In Rome they accustomed to make orations funeral and commendatorie of the dead parties in the publique place called Procostris: and our Theologians, in stead thereof vse to make sermons, both teaching the people some good learning, and also saying well of the departed. Those songs of the dolorous discomfits in battaile, and other desolations in warre, or of townes saccaged and subuerted, were song by the remnant of the army ouerthrowen, with great skrikings and outcries, holding the wrong end of their weapon vpwards in signe of sorrow and dispaire. The cities also made generall mournings & offred sacrifices with Poeticall songs to appease the wrath of the martiall gods & goddesses. The third sorrowing was of loues, by long lamentation in Elegie: so was their song called, and it was in a pitious maner of meetre, placing a limping Pentameter, after a lusty Exameter, which made it go dolourously more then any other meeter.
CHAP. XXV.
Of the solemne reioysings at the natiuitie of Princes children.