Lucasta:
Posthume
Poems of Richard Lovelace, Esq.
Cambridge History of English Literature - 1908 - v07
' Joseph Glanvill, in The Vanity of Dogmatizing
1 Part 11, chap. VII.
a
## p. 394 (#410) ############################################
394
The Advent of Modern Thought
(1661), reminded men how hypothetical and conjectural all know-
ledge was, how unreliable is the evidence of our own senses, and
how completely fantasy and inclination dominate our convictions.
In these and such like books the influence of Van Helmont and
Descartes is evident and still more that of Agrippa, whose De
Vanitate Scientiarum, though partly a burlesque, was reprinted,
translated and often quoted because it insisted that the culture of
the renascence was not all it pretended to be.
Thus, the civil war had given new life to English thought, first
by solving the social and political controversies which had diverted
humanists from better things; then, by exposing, in all their
primitive repulsiveness, the fanaticism and bigotry which, for half
a century, had withstood progress; then, by introducing the habit
of discussion and reflection among the people as a whole, filling
them with the desire for peace, order and mutual tolerance. The
time for a creative genius had not yet come, but it was an age
of criticism and revision, and we have seen how the middle classes
were beginning, on the one hand to cultivate consideration for the
individual and on the other hand to examine dogmas and traditions
in the light of humanity and commonsense. It still remains to
show how all these tendencies led thinkers to continue the vexed
discussion on sorcery and occultism, and, without the aid of fresh
material, to put a new construction on the data which had served
Sprenger, Bodin, Gifford, James, Perkins and Cotta.
Astrology had already been condemned by Chamber and
Carleton ; but the belief in predictions became so widespread
;
during the hazards of the war that, when Lilly prophesied a more
than usually terrible series of disasters, to follow the eclipse of
1652, John Evelyn tells us that the common folk would not 'worke
nor stir out of their houses so ridiculously were they abus'd by
knavish and ignorant stargazers. But the same year saw an
excellent piece of sarcasm on this prophecy, entitled Strange
Predictions, and John Gaule, who had once been a believer in the
superstition, brought out a voluminous refutation? , in which he
attributes the success of astrology to its votaries' eagerness to be
deceived and reminds his readers that, even if a constellation could
affect a new-born babe, the child's training, home-life and social
position will soon supersede such influences.
Other attacks on stargazing followed, but it was the horrors
and iniquities of the witch persecution which chiefly claimed the
i IIûs-martia The Mag. astro-mancer or the Magicall- Astrologicall-Diviner Posed and
Puzzled, 1652.
a
## p. 395 (#411) ############################################
Filmer, Ady and Wagstaffe 395
attention of humanists. Robert Filmer employed the critical
commonsense of his generation to attack Perkins's book in An
advertisement to the Jury-men of England (1653), pointing out
that compacts between the devil and old women, even if mentioned
in the Bible, were hardly a matter for serious consideration, since
the witch can always escape from her obligation by repentance
and is, at the worst, only an accessory in any deed and, therefore,
should not be punished before the principal. Thomas Ady, in
A Candle in the Dark (1656), discussed the subject with the same
practical logic but with a wider knowledge of the world. Like
Harman, Chettle, Greene, Nashe, Dekker and Rowlands, he was
familiar with the jugglers, diviners, ventriloquists and conjurers
who still infested England, and he argues that such as these were
the so-called witches and magicians whom Saul persecuted and
Deuteronomy condemned to death. Fifty years before, Gifford
had silenced the plea for clemency by arguing that witches desire
diabolical power and, therefore, should die. But the present age
was too engrossed in the practical problems of this world to
succumb to such unreasoning fear of the devil, and Ady deems it
sufficient refutation to expose the witchfinder's methods of con-
viction.
Although both Filmer and Ady begin their treatises with the
inevitable discussion on Biblical authority, their work is important
because, like their forerunner Reginald Scot, they brought the
kindly wisdom of daily life into this academic controversy. In this
respect, they prepared the way for John Wagstaffe.
His book,
The Question of Witchcraft debated (1669), makes full use of his
predecessors' appeals to commonsense, but he goes beyond them
by also appealing to secular scholarship and erudition. He
sketches the history of religious persecution, and argues that, from
the days of Maxentius and Theodosius onwards, the church has
endeavoured to suppress heresy, solely in order to extend its own
temporal sovereignty.
Meanwhile, demonology was not in need of apologists. R. T. ,
in The Opinion of Witchcraft Vindicated (1670), attempted
to counteract the effect of Wagstaffe’s book by reminding his
readers, as many demonologists had done, that the devil is a
servant of God, employed on his errands, nor have we any right
to deny his existence because we cannot explain to ourselves
how he acts. Glanvill followed the same line of argument in
Philosophical Considerations touching Witches and Witchcraft
(1666). Meric Casaubon, in Of Credulity and Incredulity (1668)
>
## p. 396 (#412) ############################################
396
The Advent of Modern Thought
discusses many wonders which the enlightenment of his age had
now proved to be natural phenomena. But he is alarmed at the
spread of rationalism and too deeply imbued with reverence for
the Bible to question any doctrines which were supposed to
emanate from that source. So he condemns as atheists and
uneducated all those who denied a league between the devil and
men, and dwells on the enormous volume of testimony, ancient and
modern, literary and judicial, in proof of sorcery. And yet it is
manifest that these scholars were pleading a lost cause. Men
believed in witchcraft so long as its horror, grotesqueness and de-
filement fascinated their imagination. The earlier demonologists
had quoted Scripture and the classics to the full, but their
conviction really rested on the prurient or ghastly anecdotes with
which this superstition abounded. The spell of mystery and horror
still exercised its power over the vulgar, and broadsides continued
to report cases of bewitchment; but the age had learnt to criticise
its own ideas and educated apologists already showed a degree of
sensibility and intellectual refinement quite inconsistent with these
beliefs. The superstition still seemed to thrive because it had
not yet been confronted with the purer, keener outlook of the
restoration.
This was the work of John Webster. His book The Displaying
of supposed Witchcraft (1677) does not contribute any new material
to the controversy ; in fact, he admits himself that the de-
monographers had already been 'quashed and silenced' by Wier,
Tandler, Scot, Ady and Wagstaffe. But, while reproducing their
arguments, whether based on theology or commonsense, he did
more than they all, by bringing the controversy into an atmosphere
in which the superstition could not live : the atmosphere of con-
fidence in nature and reverence for an immaterial God. Now that
Hackwell; Harvey, Newton and Locke were teaching men to in-
vestigate and not fear the mysteries of life, Webster insists that
all evidence in support of sorcery should be subjected to the same
scientific scrutiny. Besides, what need was there to suspect the
handiwork of the devil in any miracle, when ‘Mr Boyl' was able
to 'manifest the great and wonderful virtues that God hath
endowed stones, minerals, plants and roots withal,' when Van
Helmont had already proved that metals have even greater healing
power and Paracelsus had ascribed this power to God. Now that
natural laws were being discovered, Webster represents this God,
not according to the old anthropomorphic ideas, but as a tran-
scendental spirit, who rules men through their thoughts and wills.
Hakewill
## p. 397 (#413) ############################################
John Webster
397
Satan is merely one of the means of communication. Hence, if
there is a league between the devil and a witch, it is 'internal,
mental and spiritual’; the league which always exists between a
malefactor and the spirit of evil. For Webster is the first to point
out—what many of his contemporaries must have felt--that the
current theory of witchcraft was utterly unworthy of the modern
conception of human nature. Neurasthenics, whose imaginations
have been infected with stories of ghosts and goblins, may con-
ceive themselves to be the victims of all kinds of malpractices
and diseases. But the devil only enslaves men by 'their corrupt
wills and dispositions. '
Webster's book by no means drove out superstition. The
belief in necromancy, sortilege and magic exists at the present
time in cities as well as in rural districts and will always be found
wherever the great emotions of life? are wrought to a higher pitch
than the intellect. But The Displaying of supposed Witchcraft
marks the time when this error definitely lost its hold on men's
lower passions and on the sense of human degradation. The
period of witch persecutions has universally been regarded as the
darkest blot on English civilisation and it produced a literature
no less dreary. Witch treatises, with a few exceptions, are
voluminous, rambling and ill-constructed dissertations in which
patristic dogmas and scholastic arguments are endlessly reite-
rated. And yet one is almost tempted to regard this controversy,
together with the civil war pamphlets and the puritan tirades,
as an inevitable phase in the evolution of English modern
thought. Movements like the renascence, which appeal chiefly
to courtiers and scholars, who, after all, are only the surface
of a nation, can well be inspired from foreign sources. But when
a whole people change their attitude of mind, the impulse must
come from within. We have seen how social and political in-
fluences drove popular writers to the most extravagant thoughts
and utterances, thereby creating an atmosphere in which great
works cannot thrive. But, at the same time, it must be remem-
bered that, if informal literature ran to excess, it became, in this
way, a self-exposure, and startled the whole nation into an effort
towards higher civilisation.
1 Cf. Benson, R. H. , The Necromancers, 1910.
## p. 398 (#414) ############################################
BIBLIOGRAPHIES
CHAPTER I
CAVALIER LYRISTS
THOMAS CAREW
8
Collected Works
Poems. By Thomas Carew, Esquire, one of the Gentlemen of the Privie
Chamber, and Sewer in Ordinary to His Majesty. 1640. 2nd ed. 1642.
Poems, with a Maske. 3rd ed. 1651.
Poems, Songs and Sonnets. Together with a Masque. 4th ed. 1671.
Works. Ed. Maitland, T. Edinburgh, 1824.
Poems. Ed. Hazlitt, W. C. Roxburghe Library. 1870.
Poems and Masque. Ed. Ebsworth, J. W. Library of Old Authors. 1893.
Poems. Ed. Vincent, A. 1899.
Single Works and Selections
Coelum Britannicum. A Masque at Whitehall in the Banquetting-House on
Shrove-Tuesday-night, the 18 of February 1633 [n. s. 1634). 1634.
Thomas Carew's Poems. Hull, 1903.
[See A. T. Quiller-Couch's Adventures in Criticism, 1896. ]
ROBERT HERRICK
Hesperides: or, the Works, both Humane and Divine of Robert Herrick, Esq.
1648.
Select Poems from the Hesperides, with occasional remarks by Nott, J.
Bristol, 1810.
Poetical Works of Robert Herrick. Ed. Maitland, T. Edinburgh, 1823.
Poetical Works. Ed. Singer, S. W. 2 vols. 1846.
Complete Poems. Ed. Grosart, A. B. 1876.
Hesperides. Ed. Hazlitt, W. C. 2 vols. 1869. New ed. 1890.
Chrysomela: Selections from the lyrical poems of Robert Herrick. Ed.
Palgrave, F. T. 1877.
Selections from the poetry of Robert Herrick. Ed. Hale, E. E. , jun.
Athenaeum Press Series. Boston, Mass. , 1895.
Hesperides. Ed. Pollard, A. W. , with a preface by Swinburne, A. C. 2 vols.
1891. Revised ed. (n. d. ]
Among other rpts of Hesperides, mention may be made of the Kelmscott
ed. , ed. by Ellis, F. S. , and ptd by William Morris, 1895, and of the Aldine
Poets ed. , ed. Saintsbury, G. , 2 vols. , 1893.
1
## p. 399 (#415) ############################################
Chapter 1
399
Authorities
(For general authorities, see later. )
Gosse, E. Seventeenth Century Studies. 1883.
Grosart, A. B. Memorial-Introduction to Complete Poems. 1876.
Hale, E. E. Die Chronologische Anordnung der Dichtungen Robert
Herricks. Halle, 1892.
Moorman, F. W. Robert Herrick: a biographical and critical study. 1910.
Swinburne, A. C. Preface to Pollard's ed. of Hesperides.
See, also, the introductions to eds. of the Hesperides by Hazlitt, W. C. ,
Pollard, A. W. , and Saintsbury, G. , and the article on Herrick in the Edin-
burgh Review, January 1904.
RICHARD LOVELACE
Lucasta: Epodes, Odes, Sonnets, Songs, etc. , to which is added Amarantha, a
Pastorall. By Richard Lovelace, Esq. 1649.
Lucasta: Posthume Poems of Richard Lovelace, Esq. 1659.
Lucasta. Ed. Singer, S. W. 1818.
Lucasta. Ed. Hazlitt, W. C. Library of Old Authors. 1864. 2nd ed. 1897.
General Authorities
Cavalier and Courtier Lyrists. Canterbury Poets. 1891.
Courthope, W. J. A History of English Poetry, vol. III. 1903.
Jusserand, J. J. Histoire Littéraire du Peuple Anglais, vol. 11. 1904. Eng.
trans, vol. III. 1909.
Masterman, J. H. B. The Age of Milton. 1897.
Morley, H. The King and the Commons. Cavalier and Paritan Song. [An
anthology. ] 1868.
Saintsbury, G. History of English Prosody, vol. 11. 1908.
Schelling, F. E. A Book of 17th century lyrics. Athenaeum Press Series.
1899.
Wendell, B. The Seventeenth Century in English Literature. 1904.
SIR John SUCKLING
Collected Works
Fragmenta Aurea. A Collection of all the Incomparable Pieces, written by
Sir John Suckling. And published by a Friend to perpetuate his memory.
1646. A 2nd ed. , unaltered, appeared in 1648; a 3rd, with some new
Additionals,' in 1658.
Poems, Plays and Other Remains. Ed. Hazlitt, W. C. 2 vols. 1874. 2nd ed. ,
revised. 1892.
The Works of Sir John Suckling. Ed. Thompson, A. H. 1910.
Single Works and Selections
Aglaura, a tragi-comedy. 1638 and 1648.
The Discontented Colonell [entitled Brennoralt in the Fragmenta Aurea of
1646]. [n. d. ]
The Coppy of a Letter written to the Lower House of Parliament touching
Divers Grievances and Inconveniences of the State, etc. 1641.
The Goblins. A Select Collection of Old Plays. Ed. Collier, J. P. Vol. x.
1825-7.
Selections from the Works of Sir John Suckling, 1836; contains a biography
of Suckling by Suckling, A. I. See, also, Linton, W. J. , Rare Poems of
the 16th and 17th centuries, Boston, Mass. , 1883.
## p. 400 (#416) ############################################
400
Bibliography
CHAPTER II
1
THE SACRED POETS
BOOKS OF GENERAL REFERENCE
Abbey, C. J. Religious Thought in old English Verse. 1892.
Beeching, H. C. Religio Laici. 1902.
Brooke, W. T. Fletcher's Christ's Victory and Triumph, and Inedited Sacred
Poems of the xvi and XVII centuries. (1889. )
Courthope, W. J. A History of English Poetry, vol. 111. 1903.
Dowden, E. Puritan and Anglican: studies in Literature. 1900.
Farr, E. Select Poetry, chiefly sacred, of the reign of James I. 1847.
Gosse, E. Jacobean Poets. 1889.
Grierson, H. J. C. The First Half of the Seventeenth Century. 1906.
Harrison, J. S. Platonism in English Poetry of the Sixteenth and Seventeenth
Centuries. 1903.
Julian, J. A Dictionary of Hymnology. 1892. Revised ed. 1907.
Macdonald, George. England's Antiphon. 1874.
Morley, Henry. Illustrations of English Religion. 1878.
Palgrave, F. T. The Treasury of Sacred Song. 1889.
Saintsbury, G. A History of English Prosody, vol. 11. 1908.
Wendell, Barrett. The Temper of the Seventeenth Century in English
Literature. 1906.
Willmott, R. A. Lives of Sacred Poets. First Series. 1834.
RICHARD CRASHAW
Original Editions
Epigrammatum Sacrorum Liber. Cantabrigiae 1634. Editio secunda
auctior et emendatior. 1670. Epigrammata Sacra Selecta, cum Anglica
versione. 1682.
Steps to the Temple. Sacred Poems, with other Delights of the Muses.
(With separate title-page for 2nd part. ) 1646. 2nd ed. , wherein are
added divers pieces not before extant. 1648.
Carmen Deo Nostro, Te Decet Hymnus, Sacred Poems, collected, corrected,
augmented. At Paris, 1652. (Edited by the poet's friend, Thomas Carre.
Illustrations by Crashaw. )
A Letter from Mr Crawshaw to the Countess of Denbigh, Against
Irresolution and Delay in matters of Religion (1653. ) (Differs con-
siderably from the poem published in Carmen, 1652. See Grosart, I, 296,
and Waller's ed. p. 375. )
Later Editions
Steps to the Temple, The Delights of the Muses, and Carmen Deo Nostro.
2nd ed. (sic). 1670.
Modern editions: ed. Gilfillan, G. , 1857; ed. Turnbull, W. B. , 1858;
ed. Tutin, J. R. , with introduction by Beeching, H. C. , 1905.
Complete Works. Ed. Grosart, A. B. Fuller Worthies Library. 2 vols.
1 Part 11, chap. VII.
a
## p. 394 (#410) ############################################
394
The Advent of Modern Thought
(1661), reminded men how hypothetical and conjectural all know-
ledge was, how unreliable is the evidence of our own senses, and
how completely fantasy and inclination dominate our convictions.
In these and such like books the influence of Van Helmont and
Descartes is evident and still more that of Agrippa, whose De
Vanitate Scientiarum, though partly a burlesque, was reprinted,
translated and often quoted because it insisted that the culture of
the renascence was not all it pretended to be.
Thus, the civil war had given new life to English thought, first
by solving the social and political controversies which had diverted
humanists from better things; then, by exposing, in all their
primitive repulsiveness, the fanaticism and bigotry which, for half
a century, had withstood progress; then, by introducing the habit
of discussion and reflection among the people as a whole, filling
them with the desire for peace, order and mutual tolerance. The
time for a creative genius had not yet come, but it was an age
of criticism and revision, and we have seen how the middle classes
were beginning, on the one hand to cultivate consideration for the
individual and on the other hand to examine dogmas and traditions
in the light of humanity and commonsense. It still remains to
show how all these tendencies led thinkers to continue the vexed
discussion on sorcery and occultism, and, without the aid of fresh
material, to put a new construction on the data which had served
Sprenger, Bodin, Gifford, James, Perkins and Cotta.
Astrology had already been condemned by Chamber and
Carleton ; but the belief in predictions became so widespread
;
during the hazards of the war that, when Lilly prophesied a more
than usually terrible series of disasters, to follow the eclipse of
1652, John Evelyn tells us that the common folk would not 'worke
nor stir out of their houses so ridiculously were they abus'd by
knavish and ignorant stargazers. But the same year saw an
excellent piece of sarcasm on this prophecy, entitled Strange
Predictions, and John Gaule, who had once been a believer in the
superstition, brought out a voluminous refutation? , in which he
attributes the success of astrology to its votaries' eagerness to be
deceived and reminds his readers that, even if a constellation could
affect a new-born babe, the child's training, home-life and social
position will soon supersede such influences.
Other attacks on stargazing followed, but it was the horrors
and iniquities of the witch persecution which chiefly claimed the
i IIûs-martia The Mag. astro-mancer or the Magicall- Astrologicall-Diviner Posed and
Puzzled, 1652.
a
## p. 395 (#411) ############################################
Filmer, Ady and Wagstaffe 395
attention of humanists. Robert Filmer employed the critical
commonsense of his generation to attack Perkins's book in An
advertisement to the Jury-men of England (1653), pointing out
that compacts between the devil and old women, even if mentioned
in the Bible, were hardly a matter for serious consideration, since
the witch can always escape from her obligation by repentance
and is, at the worst, only an accessory in any deed and, therefore,
should not be punished before the principal. Thomas Ady, in
A Candle in the Dark (1656), discussed the subject with the same
practical logic but with a wider knowledge of the world. Like
Harman, Chettle, Greene, Nashe, Dekker and Rowlands, he was
familiar with the jugglers, diviners, ventriloquists and conjurers
who still infested England, and he argues that such as these were
the so-called witches and magicians whom Saul persecuted and
Deuteronomy condemned to death. Fifty years before, Gifford
had silenced the plea for clemency by arguing that witches desire
diabolical power and, therefore, should die. But the present age
was too engrossed in the practical problems of this world to
succumb to such unreasoning fear of the devil, and Ady deems it
sufficient refutation to expose the witchfinder's methods of con-
viction.
Although both Filmer and Ady begin their treatises with the
inevitable discussion on Biblical authority, their work is important
because, like their forerunner Reginald Scot, they brought the
kindly wisdom of daily life into this academic controversy. In this
respect, they prepared the way for John Wagstaffe.
His book,
The Question of Witchcraft debated (1669), makes full use of his
predecessors' appeals to commonsense, but he goes beyond them
by also appealing to secular scholarship and erudition. He
sketches the history of religious persecution, and argues that, from
the days of Maxentius and Theodosius onwards, the church has
endeavoured to suppress heresy, solely in order to extend its own
temporal sovereignty.
Meanwhile, demonology was not in need of apologists. R. T. ,
in The Opinion of Witchcraft Vindicated (1670), attempted
to counteract the effect of Wagstaffe’s book by reminding his
readers, as many demonologists had done, that the devil is a
servant of God, employed on his errands, nor have we any right
to deny his existence because we cannot explain to ourselves
how he acts. Glanvill followed the same line of argument in
Philosophical Considerations touching Witches and Witchcraft
(1666). Meric Casaubon, in Of Credulity and Incredulity (1668)
>
## p. 396 (#412) ############################################
396
The Advent of Modern Thought
discusses many wonders which the enlightenment of his age had
now proved to be natural phenomena. But he is alarmed at the
spread of rationalism and too deeply imbued with reverence for
the Bible to question any doctrines which were supposed to
emanate from that source. So he condemns as atheists and
uneducated all those who denied a league between the devil and
men, and dwells on the enormous volume of testimony, ancient and
modern, literary and judicial, in proof of sorcery. And yet it is
manifest that these scholars were pleading a lost cause. Men
believed in witchcraft so long as its horror, grotesqueness and de-
filement fascinated their imagination. The earlier demonologists
had quoted Scripture and the classics to the full, but their
conviction really rested on the prurient or ghastly anecdotes with
which this superstition abounded. The spell of mystery and horror
still exercised its power over the vulgar, and broadsides continued
to report cases of bewitchment; but the age had learnt to criticise
its own ideas and educated apologists already showed a degree of
sensibility and intellectual refinement quite inconsistent with these
beliefs. The superstition still seemed to thrive because it had
not yet been confronted with the purer, keener outlook of the
restoration.
This was the work of John Webster. His book The Displaying
of supposed Witchcraft (1677) does not contribute any new material
to the controversy ; in fact, he admits himself that the de-
monographers had already been 'quashed and silenced' by Wier,
Tandler, Scot, Ady and Wagstaffe. But, while reproducing their
arguments, whether based on theology or commonsense, he did
more than they all, by bringing the controversy into an atmosphere
in which the superstition could not live : the atmosphere of con-
fidence in nature and reverence for an immaterial God. Now that
Hackwell; Harvey, Newton and Locke were teaching men to in-
vestigate and not fear the mysteries of life, Webster insists that
all evidence in support of sorcery should be subjected to the same
scientific scrutiny. Besides, what need was there to suspect the
handiwork of the devil in any miracle, when ‘Mr Boyl' was able
to 'manifest the great and wonderful virtues that God hath
endowed stones, minerals, plants and roots withal,' when Van
Helmont had already proved that metals have even greater healing
power and Paracelsus had ascribed this power to God. Now that
natural laws were being discovered, Webster represents this God,
not according to the old anthropomorphic ideas, but as a tran-
scendental spirit, who rules men through their thoughts and wills.
Hakewill
## p. 397 (#413) ############################################
John Webster
397
Satan is merely one of the means of communication. Hence, if
there is a league between the devil and a witch, it is 'internal,
mental and spiritual’; the league which always exists between a
malefactor and the spirit of evil. For Webster is the first to point
out—what many of his contemporaries must have felt--that the
current theory of witchcraft was utterly unworthy of the modern
conception of human nature. Neurasthenics, whose imaginations
have been infected with stories of ghosts and goblins, may con-
ceive themselves to be the victims of all kinds of malpractices
and diseases. But the devil only enslaves men by 'their corrupt
wills and dispositions. '
Webster's book by no means drove out superstition. The
belief in necromancy, sortilege and magic exists at the present
time in cities as well as in rural districts and will always be found
wherever the great emotions of life? are wrought to a higher pitch
than the intellect. But The Displaying of supposed Witchcraft
marks the time when this error definitely lost its hold on men's
lower passions and on the sense of human degradation. The
period of witch persecutions has universally been regarded as the
darkest blot on English civilisation and it produced a literature
no less dreary. Witch treatises, with a few exceptions, are
voluminous, rambling and ill-constructed dissertations in which
patristic dogmas and scholastic arguments are endlessly reite-
rated. And yet one is almost tempted to regard this controversy,
together with the civil war pamphlets and the puritan tirades,
as an inevitable phase in the evolution of English modern
thought. Movements like the renascence, which appeal chiefly
to courtiers and scholars, who, after all, are only the surface
of a nation, can well be inspired from foreign sources. But when
a whole people change their attitude of mind, the impulse must
come from within. We have seen how social and political in-
fluences drove popular writers to the most extravagant thoughts
and utterances, thereby creating an atmosphere in which great
works cannot thrive. But, at the same time, it must be remem-
bered that, if informal literature ran to excess, it became, in this
way, a self-exposure, and startled the whole nation into an effort
towards higher civilisation.
1 Cf. Benson, R. H. , The Necromancers, 1910.
## p. 398 (#414) ############################################
BIBLIOGRAPHIES
CHAPTER I
CAVALIER LYRISTS
THOMAS CAREW
8
Collected Works
Poems. By Thomas Carew, Esquire, one of the Gentlemen of the Privie
Chamber, and Sewer in Ordinary to His Majesty. 1640. 2nd ed. 1642.
Poems, with a Maske. 3rd ed. 1651.
Poems, Songs and Sonnets. Together with a Masque. 4th ed. 1671.
Works. Ed. Maitland, T. Edinburgh, 1824.
Poems. Ed. Hazlitt, W. C. Roxburghe Library. 1870.
Poems and Masque. Ed. Ebsworth, J. W. Library of Old Authors. 1893.
Poems. Ed. Vincent, A. 1899.
Single Works and Selections
Coelum Britannicum. A Masque at Whitehall in the Banquetting-House on
Shrove-Tuesday-night, the 18 of February 1633 [n. s. 1634). 1634.
Thomas Carew's Poems. Hull, 1903.
[See A. T. Quiller-Couch's Adventures in Criticism, 1896. ]
ROBERT HERRICK
Hesperides: or, the Works, both Humane and Divine of Robert Herrick, Esq.
1648.
Select Poems from the Hesperides, with occasional remarks by Nott, J.
Bristol, 1810.
Poetical Works of Robert Herrick. Ed. Maitland, T. Edinburgh, 1823.
Poetical Works. Ed. Singer, S. W. 2 vols. 1846.
Complete Poems. Ed. Grosart, A. B. 1876.
Hesperides. Ed. Hazlitt, W. C. 2 vols. 1869. New ed. 1890.
Chrysomela: Selections from the lyrical poems of Robert Herrick. Ed.
Palgrave, F. T. 1877.
Selections from the poetry of Robert Herrick. Ed. Hale, E. E. , jun.
Athenaeum Press Series. Boston, Mass. , 1895.
Hesperides. Ed. Pollard, A. W. , with a preface by Swinburne, A. C. 2 vols.
1891. Revised ed. (n. d. ]
Among other rpts of Hesperides, mention may be made of the Kelmscott
ed. , ed. by Ellis, F. S. , and ptd by William Morris, 1895, and of the Aldine
Poets ed. , ed. Saintsbury, G. , 2 vols. , 1893.
1
## p. 399 (#415) ############################################
Chapter 1
399
Authorities
(For general authorities, see later. )
Gosse, E. Seventeenth Century Studies. 1883.
Grosart, A. B. Memorial-Introduction to Complete Poems. 1876.
Hale, E. E. Die Chronologische Anordnung der Dichtungen Robert
Herricks. Halle, 1892.
Moorman, F. W. Robert Herrick: a biographical and critical study. 1910.
Swinburne, A. C. Preface to Pollard's ed. of Hesperides.
See, also, the introductions to eds. of the Hesperides by Hazlitt, W. C. ,
Pollard, A. W. , and Saintsbury, G. , and the article on Herrick in the Edin-
burgh Review, January 1904.
RICHARD LOVELACE
Lucasta: Epodes, Odes, Sonnets, Songs, etc. , to which is added Amarantha, a
Pastorall. By Richard Lovelace, Esq. 1649.
Lucasta: Posthume Poems of Richard Lovelace, Esq. 1659.
Lucasta. Ed. Singer, S. W. 1818.
Lucasta. Ed. Hazlitt, W. C. Library of Old Authors. 1864. 2nd ed. 1897.
General Authorities
Cavalier and Courtier Lyrists. Canterbury Poets. 1891.
Courthope, W. J. A History of English Poetry, vol. III. 1903.
Jusserand, J. J. Histoire Littéraire du Peuple Anglais, vol. 11. 1904. Eng.
trans, vol. III. 1909.
Masterman, J. H. B. The Age of Milton. 1897.
Morley, H. The King and the Commons. Cavalier and Paritan Song. [An
anthology. ] 1868.
Saintsbury, G. History of English Prosody, vol. 11. 1908.
Schelling, F. E. A Book of 17th century lyrics. Athenaeum Press Series.
1899.
Wendell, B. The Seventeenth Century in English Literature. 1904.
SIR John SUCKLING
Collected Works
Fragmenta Aurea. A Collection of all the Incomparable Pieces, written by
Sir John Suckling. And published by a Friend to perpetuate his memory.
1646. A 2nd ed. , unaltered, appeared in 1648; a 3rd, with some new
Additionals,' in 1658.
Poems, Plays and Other Remains. Ed. Hazlitt, W. C. 2 vols. 1874. 2nd ed. ,
revised. 1892.
The Works of Sir John Suckling. Ed. Thompson, A. H. 1910.
Single Works and Selections
Aglaura, a tragi-comedy. 1638 and 1648.
The Discontented Colonell [entitled Brennoralt in the Fragmenta Aurea of
1646]. [n. d. ]
The Coppy of a Letter written to the Lower House of Parliament touching
Divers Grievances and Inconveniences of the State, etc. 1641.
The Goblins. A Select Collection of Old Plays. Ed. Collier, J. P. Vol. x.
1825-7.
Selections from the Works of Sir John Suckling, 1836; contains a biography
of Suckling by Suckling, A. I. See, also, Linton, W. J. , Rare Poems of
the 16th and 17th centuries, Boston, Mass. , 1883.
## p. 400 (#416) ############################################
400
Bibliography
CHAPTER II
1
THE SACRED POETS
BOOKS OF GENERAL REFERENCE
Abbey, C. J. Religious Thought in old English Verse. 1892.
Beeching, H. C. Religio Laici. 1902.
Brooke, W. T. Fletcher's Christ's Victory and Triumph, and Inedited Sacred
Poems of the xvi and XVII centuries. (1889. )
Courthope, W. J. A History of English Poetry, vol. 111. 1903.
Dowden, E. Puritan and Anglican: studies in Literature. 1900.
Farr, E. Select Poetry, chiefly sacred, of the reign of James I. 1847.
Gosse, E. Jacobean Poets. 1889.
Grierson, H. J. C. The First Half of the Seventeenth Century. 1906.
Harrison, J. S. Platonism in English Poetry of the Sixteenth and Seventeenth
Centuries. 1903.
Julian, J. A Dictionary of Hymnology. 1892. Revised ed. 1907.
Macdonald, George. England's Antiphon. 1874.
Morley, Henry. Illustrations of English Religion. 1878.
Palgrave, F. T. The Treasury of Sacred Song. 1889.
Saintsbury, G. A History of English Prosody, vol. 11. 1908.
Wendell, Barrett. The Temper of the Seventeenth Century in English
Literature. 1906.
Willmott, R. A. Lives of Sacred Poets. First Series. 1834.
RICHARD CRASHAW
Original Editions
Epigrammatum Sacrorum Liber. Cantabrigiae 1634. Editio secunda
auctior et emendatior. 1670. Epigrammata Sacra Selecta, cum Anglica
versione. 1682.
Steps to the Temple. Sacred Poems, with other Delights of the Muses.
(With separate title-page for 2nd part. ) 1646. 2nd ed. , wherein are
added divers pieces not before extant. 1648.
Carmen Deo Nostro, Te Decet Hymnus, Sacred Poems, collected, corrected,
augmented. At Paris, 1652. (Edited by the poet's friend, Thomas Carre.
Illustrations by Crashaw. )
A Letter from Mr Crawshaw to the Countess of Denbigh, Against
Irresolution and Delay in matters of Religion (1653. ) (Differs con-
siderably from the poem published in Carmen, 1652. See Grosart, I, 296,
and Waller's ed. p. 375. )
Later Editions
Steps to the Temple, The Delights of the Muses, and Carmen Deo Nostro.
2nd ed. (sic). 1670.
Modern editions: ed. Gilfillan, G. , 1857; ed. Turnbull, W. B. , 1858;
ed. Tutin, J. R. , with introduction by Beeching, H. C. , 1905.
Complete Works. Ed. Grosart, A. B. Fuller Worthies Library. 2 vols.
