116. The copy of Pan's Pipe in the British Museum wants the Tale, but this will be found by itself marked C. 40. e. 68 (2, 3).
117. Collier and Hazlitt supposed two William Basses, but the balance of evidence seems against the theory. See S. L. Lee in Dic. Nat. Biog., and the edition by R. W. Bond, 1893.
118. Fleay (Biographical Chronicle, i. p. 67) identifies Musidore with Lodge, and 'Hero's last Musaeus' with H. Petowe. The latter identification, which had already been proposed by Collier (Bibliographical Account, i. p. 130), is in all probability correct.
119. Printed by me in the Modern Language Quarterly, July, 1901, iv. p. 85.
120. These are missing in most copies of the book; the only one I know containing them is in the Bodleian.
121. I do not know who started the idea. It was mentioned in the Retrospective Review (ii. p. 180) in 1820, accepted by Sommer, and elaborated with small success by K. Windscheid. Masson makes no mention of it in his edition of Milton's poetical works. The author of Lycidas was probably a reader and admirer of Browne's poems, but of Britannia's Pastorals rather than of the decidedly inferior eclogues.
122. The Arcadian Princess, translated by Brathwaite from Mariano Silesio, a kind of metaphorical manual of judicial polity, is in no way pastoral. It may be remarked that in 1627 there appeared as the work of one I. D. B. an 'Eclogue, ou Chant Pastoral,' on the marriage (1625) of Charles and Henrietta Maria, in which two Scotch Shepherds, Robin and Jacquet, discourse in French Alexandrines. Taylor's Pastoral of 1624 again, a fanciful treatise of religious and secular history, does not properly belong to pastoral tradition.
123. One of these appeared two years previously, entitled The Shepherd's Oracle.
124. Appended to the third edition of the Arcadia, 1598.
125. Appended to the Arcadia in 1613.