Howsoe're the Minutes go,
Run the heures or swift or slow:
Seem the Months or short or long,
Passe the seasons right or wrong:
All we sing that Phoebus follow,
Semel in anno ridet Apollo.
Early fall the Spring or not,
Prove the Summer cold or hot:
Autumne be it faire or foule,
Let the Winter smile or skowle: Still we sing, that Phoebus follow, Semel in anno ridet Apollo.
Passing on to the seventeenth century, the first piece that demands attention is the St. John's Twelfth Night entertainment, Narcissus, performed at Oxford in 1602. If its pastoral quality is somewhat evanescent, there is another point of view from which the piece has a good deal of interest. It is, namely, a burlesque production of the nature of the Pyramus and Thisbe interlude in the Midsummer Night's Dream, and flavoured with something of the comic rusticity of Greene's Carmela eclogue in Menaphon. It is needless here to summarize the plot of the 'merriment' which the ingenious author, no doubt a student of St. John's, evolved from Ovid's account in the third book of the Metamorphoses, and which runs to the respectable length of some eight hundred lines.[[342]] I may be allowed, however, to note that echo verses, suggested by Ovid, are introduced and handled with more than usual ingenuity; and further to quote two characteristic passages. In one of these the nymphs Florida and Clois court the affections of the loveless hero.
Florida. Shine thou on mee, sweet plannet, bee soe good
As with thy fiery beames to warme my bloud ...Narcissus. To speak the truth, faire maid, if you will have us,
O Oedipus I am not, I am Davus.Clois. Good Master Davis, bee not so discourteous
As not to heare a maidens plaint for vertuous.Nar. Speake on a Gods name, so love bee not the theame.
Flo. O, whiter then a dish of clowted creame,
Speake not of love? How can I overskippe
To speake of love to such a cherrye lippe?Nar. It would beseeme a maidens slender vastitye
Never to speake of any thinge but chastitye.Flo. As true as Helen was to Menela
So true to thee will be thy Florida.Clo. As was to trusty Pyramus truest Thisbee
So true to you will ever thy sweete Clois bee.Flo. O doe not stay a moment nor a minute,
Love is a puddle, I am ore shooes in it.Clo. Doe not delay us halfe a minutes mountenance
That ar in love, in love with thy sweet countenance.Nar. Then take my dole although I deale my alms ill,
Narcissus cannot love with any damzell;
Although, for most part, men to love encline all,
I will not, I, this is your answere finall.
We are here, it is true, as far as ever from the delicate rusticity of Lorenzo de' Medici, and not particularly near to the humour of the Athenian rustics, but for burlesque it is passably amusing. The Midsummer Night's Dream had appeared possibly a decade earlier, and the audience in the college hall at Oxford can hardly but have been reminded of Wall and Moonshine as they listened to the speech by one who enters carrying 'a buckett and boughes and grasse.'
A well there was withouten mudd,
Of silver hue, with waters cleare,
Whome neither sheep that chawe the cudd,
Shepheards nor goates came ever neare;
Whome, truth to say, nor beast nor bird,
Nor windfalls yet from trees had stirrde.
[He strawes the grasse about the buckett. And round about it there was grasse,
As learned lines of poets showe,
Which next by water nourisht was; [Sprinkle water. Neere to it too a wood did growe, [Sets down the bowes. To keep the place, as well I wott,
With too much sunne from being hott.
And thus least you should have mistooke it,
The truth of all I to you tell:
Suppose you the well had a buckett,
And so the buckett stands for the well;
And 'tis, least you should counte mee for a sot O,
A very pretty figure cald pars pro toto.
The first strict masque of a pastoral character that we meet with is that of Juno and Iris, with the dance of nymphs and the 'sunburnt sicklemen, of August weary,' introduced by Shakespeare into the Tempest; but this must not be taken as altogether typical of the independent productions of the time. The masques introduced into plays were necessarily, for the most part, of a slighter and less elaborate character than those performed at court, or for the entertainment of persons of rank. This is more particularly the case with the serions portions of the masques, since the actors, who were engaged for the performance of the antimasques in court revels, frequently transferred their parts bodily on to the public boards. Thus, in the entertainment in the Winters Tale, in which shepherds also appear, the main feature was a dance of satyrs, which was no doubt borrowed from Jonson's Masque of Oberon.[[343]] The Tempest masque, however, is of the simpler type, without antimasque. At Juno's command Iris summons Ceres, and the goddesses together bestow their blessing on the young lovers. Then at Iris' call come the naiads and the reapers for the dance. The date of the play may be taken as late in 1610, or early the next year, a time at which the popularity of the masque was reaching its height.
Although the mythological element is everywhere prominent, the pastoral is comparatively of rare occurrence in the regular masque literature of the seventeenth century. This, considering the adaptability and natural suitability of the form, is rather surprising. Probably the masque as it evolved itself at the court of James needed a subject possessing a traditional story, or at least fixed and known conditions of a kind which the pastoral was unable to supply. Be this as it may, on one occasion only did Jonson make extended use of the kind, namely, in the masque which in the folio of 1640 appears with the heading 'Pans Anniversarie; or, The Shepherds Holy-day. The Scene Arcadia. As it was presented at Court before King James. 1625. The Inventors, Inigo Jones, Ben. Johnson[[344]].' Even here, however, we learn little concerning the condition of pastoralism in general, from the highly specialized form employed to a specific purpose. As in all the regular masques of the Jonsonian type the characters and situations exist solely for the opportunities they afford for dance and song. Shepherds and nymphs constitute the personae of the masque proper, while those of the antimasque are supplied by a band of Bocotian clowns, who come to challenge the Arcadians to the dance. Some of the songs are very graceful, suggesting at times reminiscences of Spenser, at others parallels to Ben's own Sad Shepherd, but the piece does not possess either sufficient importance or interest to justify our lingering over it. Outside this piece the nearest approach to pastoral characters to be found in Jonson's masques are, perhaps, the satyr and Queen Mab in the fairy entertainment at Althorp in 1603, Silenus and the satyrs in Oberon in 1611, and Zephyrus, Spring, and the Fountains and Rivers in Chloridia in 1631.
During James I's reign pastoral shows of a sort no doubt became frequent. While in some cases which remain to be noticed they reached the elaboration of small plays, in others they probably remained simple affairs enough. We get an interesting glimpse of the conditions of production in a note of John Aubrey's.[[345]] 'In tempore Jacobi,' he writes, 'one Mr. George Ferraby was parson of Bishops Cannings in Wilts: an excellent musitian, and no ill poet. When queen Anne came to Bathe, her way lay to traverse the famous Wensdyke, which runnes through his parish. He made severall of his neighbours, good musitians, to play with him in consort, and to sing. Against her majestie's comeing, he made a pleasant pastorall, and gave her an entertaynment with his fellow songsters in shepherds' weeds and bagpipes, he himself like an old bard. After that wind musique was over, they sang their pastorall eglogues.' This was in 1613; Ferraby or Ferebe later became chaplain to the king.
The more elaborate pieces were usually written for performance at schools or colleges. Such a piece is Tatham's Love Crowns the End, composed for the scholars of Bingham in Nottinghamshire in 1633, and printed in his Fancy's Theatre in 1640. Small literary interest attaches to the play, which is equally slight and ill constructed, but is perhaps not unrepresentative of its class. In spite of its very modest dimensions it possesses a full romantic-pastoral plot, with the resuit that it is at times almost unintelligible, owing to the want of space in which to develop in an adequate and dramatic manner the motives and situations. The bewildering rapidity with which character succeeds character upon the stage must have made the representation almost impossible to follow, while the reading of the piece is not a little complicated by the confusion in which the stage directions remain in the only modern edition.[[346]] Some notion of the complexity of the plot may be gathered from the following account. Cliton, having in a fit of jealousy sought to kill his love Florida, is found wandering in the woods by Alexis, who receives his confession and shows him the way to repentance. Florida, moreover, has been found and healed by the wise shepherdess Claudia, and is living in retirement. Meanwhile Cloe (a name which it appears from the rimes that the author pronounced Cloi) is saved by Lysander from the pursuit of a Lustful Shepherd, in consequence of which she transfers to him the affection she previously bore to her lover Daphnes. Next Leon and his daughter Gloriana appear, together with the swain Francisco, to whom against her will the maiden is apparently betrothed. They all go off to view the games in which Lysander, whose heart is also fixed on Gloriana, proves victor. His refusal to entertain the affection of Cloe drives her to a state of distraction, in which the nymphs of the woods take pity on her and bring her to Claudia to be cured. Gloriana in the meantime returns the affections of Lysander, but the meeting of the lovers is interrupted by the jealous Francisco and a gang who wound Lysander and carry off Gloriana. She escapes from her captors, but only after she has lost her reason, and wanders about until she meets with Cliton, who has turned hermit and who now undertakes her cure. Throughout the play we find comic interludes by Scrub, a page or attendant in search of his master, who also has some farcical business with the Lustful Shepherd, who after being disappointed of Cloe disguises himself as a satyr, apparently deeming that rôle suited to his taste. In the end all the characters are brought together. Francisco, found contrite, is forgiven by Lysander and Gloriana; Cliton and Florida love once more; so do Daphnes and Cloe, appropriately enough. Scrub announces the death of the usurping duke, 'who banished good old Leon;' Francisco and Lysander reveal themselves as princes who left the court to win his daughter's love, when he was driven from his land, and so--love crowns the end.
Through this medley it is not hard to see the various debts the author has incurred towards his predecessors. The verse, in rimed couplets, whether deca- or octo-syllabic, ultimately depends on Fletcher; of the comic prose scenes I have already spoken in dealing with Goffe's Careless Shepherdess, a play the influence of which may perhaps be specifically traced in the satyr-disguise, the gang who carry off Gloriana, her unexplained escape, and the songs of the 'Destinies' and a 'Heavenly Messenger,' who in their inconsequence recall the 'Bonus Genius' of Goffe's play. Scrub may owe his origin to the same source, though he is rather more like the page in the Maid's Metamorphosis. The usurping duke recalls As You Like It; the princes seeking their love-fortunes among the shepherd folk suggest the Arcadia; while the influence of the Faithful Shepherdess is not only traceable in the character of the Lustful Shepherd, but also in certain specific parallels, as where the wounded Lysander, seeing his love carried off, exclaims: