of judgment of the late Mr. John Bruce, in reproducing Manningham's
"Diary," to leave out the "Lottery," and related entries, on the weak
plea that the former had been printed in Shakespeare and Percy Society
publications. It may be here mentioned that Manningham, in giving some
of the "Lottery" verses, writes on a leaf which is followed by one of
the date of 1601; but as Mr. Collier remarks, either the leaves of
the Diary got misplaced, or else he was in the habit of using up at
after times leaves that he had left blank. Further: Chamberlain, in
a letter of October 2, 1602, mentions the visit to the Lord Keeper's
at Harefield as part of the late "Progress." The original M.S. of the
Entertainment belonged to Sir Roger Newdegate, but is now missing.
Finally: I over-looked to annotate _in loco_ in the "Entertainment"
itself, that as the Dairy house was to the left while the "House" (of
Harefield) was to the right, the Dairymaid ridicules the idea of the
Bailiff taking such a party to what she calls a Pigeon house for its
size, and which was moreover at that moment in the carpenters' hands.
In effect the Queen had to be separated from at least the greater part
of her suite.]
III. "_Yet other Twelve Wonders of the World._" In foot-note (Vol. II.,
p. 67) I promise an account of an autograph MS. of this characteristic
set of verses. It finds more fitting place here than in the Preface.
The MS. is preserved at Downing College, Cambridge, and having been
described on p. 325 of the "Third Report of the Historical MSS.
Commissioners," Mr. Beedham, (as before) was kind enough to make a
_literatim_ transcript for me (with the permission of the College
authorities). The MS. is headed "Verses giuen to the L. Treasurer vpon
Newyeares day vpon a dosen of Trenchers by Mr. Davis." In the margin
against "The Lawyer," in the same handwriting as the Verses, is this:
"This is misplaced, it should be before the physis^{n}," and similarly
against "The Country Gentleman," also in the same handwriting, is:
"This is misplaced, in the original it is before the m^{r} chant."
There is nothing to give any clue as to the precise New Year's day upon
which the Verses were furnished to the Lord Treasurer; but unless I
very much mistake, they were the "cobweb" of his "inuention" enclosed
in that letter which Mr. J. Payne Collier supposed to have gone with a
gift-copy of "Nosce Teipsum." The letter speaks for itself:--
"Mr. Hicks. I have sent you heer inclosed that cobweb of my
invention which I promised before Christmas: I pray you present
it, commend it, and grace it, as well for your owne sake as mine:
bycause by your nominacion I was first put to this taske, for which
I acknowledge my self beholding to you in good earnest, though the
imployment be light and trifling, because I am glad of any occasion
of being made knowne to that noble gentl. whom I honore and admire
exceedingly. If ought be to be added, or alter'd; lett me heare from
you. I shall willingly attend to doo it, the more speedily if it
be before the terme. So in haste I commend my best service to you.
Chancery Lane, 20 Jan. 1600. Yours to do you service very willingly,
Jo. Davys." (Bibl. Account, V. I., pp. 193-4; no specification of
source beyond S. P. O.)
The handwriting of the copy in Downing College belongs to the close
of the 16th or to the earliest years of the 17th century. The second
marginal note above would seem to show that the transcript was made
from the original, then perhaps being circulated from hand to hand.
Specimens of variations may interest. In "The Courtier," l. 1, for
'liu'd' the MS. reads 'serued': l. 4, "from them that fall" for "such
as fall": l. 5, "my" for "a rich array": in the "Divine," l. 1, "one
cure doth me contente" for "and I from God am sent": l. 3, "true kinde"
for "kind true": l. 5, "Nor followe princes' Courts" for "Much wealth
I will not seeke ": "The Souldier," l. 6, "brag" for "boast": "The
Physitian," l. 1, "prolonge" for "vphold" and "life" for "state": l. 2,
"I" for "me" (_bis_): l. 6, "time & youth" for "youth and time": "The
Lawyer," l. 1, "My practice is the law" for "the Law my calling is":
ll. 5-6,
"Some say I haue good gifts, and love where I doe take
Yet never tooke I fee, but I advisd or spake,"
for
"Nor counsell did bewray, nor of both parties take,
Nor euer tooke I fee for which I neuer spake."
"The Merchant" l. 2, "vnknowne worlds ... kingdomes doth" for "unknowne
coasts ... countries to": "The Married Man," l. 4, "choise" for
"chance": "The Wife," l. 1, "my" for "our": l. 2, "Thither am I ...
where firste" for "I thither am ... from whence": l. 3,
"I goe not maskd abroad to visit, when I do
My secrets I bewray to none but one or two,"
for
"I doe not visite oft, nor many, when I doe,
I tell my mind to few, and that in counsell too."
"The Widowe" l. 1, "dyinge" _is_ inserted here before "husband": l.
3, "love" for "haue": l. 6, "Nor richer then I am, nor younger would
I seeme" for "Nor younger then I am, nor richer will I seeme": "The
Maide," l. 4, "of" for "on": l. 5, "but" for "yet." These embrace all
save orthographical and other slight variants. As derived from an
authentic _autograph_ MS. the Downing College copy is interesting and
its variants serve further to illustrate the letter to Hicks wherein
Davies expresses his willingness to make any changes--which alone
might have led Mr. Collier to see that he could not possibly refer to
"Nosce Teipsum," which was then published.
IV. _Dacus not Samuel Daniel._ Turning to Epigrams 30 and 45 (pp.
30, 45) the reader will find in Dyce's note to the latter that he
identified 'Dacus' with Daniel, and the passage whereon he based the
identification. I passed his note though not at all satisfied with
the parallel of "dumb eloquence" to the Epigram's "silent eloquence."
Epigram 30 points rather to a rhymster of the John Taylor Water-Poet
type, and if one had patience to make the search "silent eloquence"
should doubtless be found in one or other of his many books--clumsily
appropriated from Sir Philip Sidney. Then the "dumb eloquence" of the
Complaint of Rosamond which Dyce quotes, was to the King _not_ "to his
Mistress"--even if it were what the Epigram hints "silent eloquence."
_En passant_ the phrases and variants on it was one of the aped phrases
of the gallants and poetasters of the day. Jonson who disliked Daniel,
ridicules the stanza in a way that informs us it was affected by them.
Griffin in his _Fidessa_ also has it in his "dumb message of my hidden
grief." Further: Davies of Hereford in his "Scourge of Folly" who must
have known his namesake's use of Dacus calls him Dacus the pot-poet
and speaks as much against his character as our Davies does against his
rhymes--all of which was curiously inapplicable to Samuel Daniel. At
the time Davies of Hereford wrote Daniel was a gentleman of the Queen's
bed-chamber. Lastly--and conclusively--Sir John Davies praises three
English poets in his "Orchestra" (Elizabethan edn.) of whom one is
Daniel:--
"O that I could old Gefferie's Muse awake
Or borrow Colin's fayre heroike stile,
Or smooth my rimes with Delia's servant's file."
(Vol. I. p. 212). It is a pleasure to be able to vindicate Sir John
Davies from abuse of so genuine a Poet-contemporary as Daniel, and
Daniel from so weighty an adverse judgment, had it really been
Davies's. To the same good friend who has so helped me elsewhere--Dr.
Brinsley Nicholson--I owe thanks for these too-long-delayed corrections.
V. _Marston and 'Orchestra.'_ But if Harrington and Davies of Hereford
praised, there were others who had their jeers at Orchestra, e.g. John
Marston in his 11th Satire of his Scourge of Villanie, in ridiculing
the gallant who thinks of nothing but dancing, as he afterwards does
Luscus, who talks of nothing but Plays, and vents only play-scraps,
says (1599).
"Who ever heard spruce skipping Curio
Ere prate of ought but of the whirle on toe.
* * * * *
Praise but Orchestra, and the skipping art,
You shall command him, faith you have his hart
Even capring in your fist."
Then there follows (_meo judicio_) a reminiscence or two of the poem
itself, and a laugh at the "worthy poet." Thus in 'Orchestra,' st. 59,
we have
"According to the musicke of the spheres,"
and st. 60,
"And imitate the starres cælestiall."
and st. 71, speaking of Castor and Pollux:
"Where both are carried with an equall pace
Together iumping in their turning race,"
and where, though 'iumping' is of course used in the sense not of our
'jumping' (leaping) but in that of equal or agreeing, as in "jump where
may find Cassio," or as where the folio (I. 1) has "just as this same
hour" the 4^{o} Hamlet has "jump at this dead hour"; yet it has for the
context an unlucky sound and association. Hence Marston wickedly and
waggishly continues:
"A hall, a hall
Roome for the spheres, the orbs celestiall
Will daunce Kemps jigge; they'le revel with neate jumps;
A worthy poet hath put on their pumps.
O wits quick traverse but _sance ceo's_ slowe,
Good faith 'tis hard for nimble Curio.
Ye gracious orbes, keepe the old measuring
All's spoilde if once yee fall to capering."
VI. _Hymnes to Astræa._ I adhere to Sir John Davies' own form of
Astraea in the collective edition of 1621. Doubtless he and the Printer
meant it for "æ' not '[oe]' inasmuch as besides Astraea's mythological
reign in the golden age over a people that became too wicked for her,
she became the constellation Virgo, as celebrated, among others, by
Barnfield in his _Cynthia_.[54] The whole of Hy. I. shows this, where
the flattery was specially apt to the subject on account of making
Astraea the daughter of Aurora: and so Hy. V. of the Lark: and Hy. XXI.
A. B. G.
[Footnote 54: See my edition of his Complete Poems for the Roxburghe
Club.]
THE
COMPLETE POEMS
OF
SIR JOHN DAVIES:
I. NOSCE TEIPSUM.
NOTE.
'Nosce Teipsum' was originally published in 1599 (4to). The following
is its title-page and collation:
Nosce teipsum
_This Oracle expounded in two
Elegies_
1. Of Humane knowledge.
2. Of the Soule of Man, and the immortalitie
thereof.
[Wood-engraving of an anchor within a
border and the motto Anchora Spei.]
London,
Printed by _Richard Field_ for _Iohn Standish_,
1599. [4to.]
Title-page--Dedication pp. 2--Of humane Knowledge pp. 1-8--Of the
soule of man and the immortalitie thereof pp. 9-101. A second edition
appeared in 1602, whereof the following are title-page and collation:--
Nosce teipsum,
_This Oracle expounded in two
Elegies_.
1. Of Humane knowledge.
2. Of the Soule of Man, and the immortalitie
thereof.
_Newly corrected and amended._
London,
Printed by _Richard Field_ for _Iohn Standish_.
1602. [4to.]
Title-page--Dedication pp. 2, signed 'Dauys':
poem pp. 101.
A third edition was issued in 1608. I give its title-page also:
Nosce teipsum
_This Oracle expounded in two
Elegies_.
1. Of Humane Knowledge.
2. Of the Soule of Man and the immortalitie
thereof.
_Written by_ Sir Iohn Davis, _his Maiesties
Atturney generall in Ireland_.
London,
Printed by Henry Ballard for
_Iohn Standish_. 1608. [4to.]
Collation same with the others, _supra_.
The next edition known to me, bears the date of 1618, along with
Orchestra and Hymnes to Astræa: and the last during the life-time of
the Author, was in the sm. 8vo of 1622, which volume contained the same
Poems with that of 1618.
* * * * *
Our text is a faithful reproduction, including the significant and
suggestive italics, of the last edition published by Sir John Davies,
viz., that of 1622, with the few various readings from the first and
subsequent editions. The following is the title-page and collation of
1622 edn.
_Nosce Teipsum_
This Oracle expounded in two
_Elegies_.
1. Of Humane Knowledge.
2. Of the Soule of Man, and the immortalitie
thereof.
Hymnes of _Astræa_ in
Acrosticke Verse.
ORCHESTRA,
OR,
_A Poeme of Dauncing_.
In a Dialogue betweene _Penelope_
and one of her Wooers.
_Not finished._
* * * * *
London,
Printed by _Augustine Mathewes_ for _Richard
Hawkins_, and are to be sold at his Shop in
Chancery Lane, neere Serieants
Inne. 1622. [8vo.]
Title-page--Dedic^{n} pp 2--Of Humane Knowledge pp 1-8--Of the
Soule of Man and the Immortalitie thereof pp 9-81. Hymnes pp 20
[unpaged]--Orchestra pp 47 [unpaged].
In my first edition of Sir John Davies' Poems in the Fuller Worthies'
Library, I printed, perhaps with too hasty decision, at the bottom
of each page, certain slight MS. notes written by the famous Bp.
Hacket, in his copy of Nosce Teipsum (1599). When it was too late to
stop progress, the mere curiosity of the jottings was perceived. I do
not deem it expedient to reproduce them here; but a specimen may be
acceptable, and here and there in the places, a few. I limit myself to
the Dedication:
Heading, 'soveraigne': Emmanuel [but Elizabeth was meant].
L. 1, 'maiestie': Elizabetha: and near it [meaningless] Richar[d]
Yeorck.
L. 1, 'North': Scotland [but erased], and so against 'sunne' (l. 2)
James, but erased.
L. 3, 'heauenly worth': Shewes for thy glory.
L. 5, 'alone': Supported by none but God.
L. 6, 'great States': Great affaires.
L. 8, 'the Almightie's hand': Per me reges regnant et dixi dii estis.
L. 10, 'Nature's dowre': Arte's excellence the gift of nature.
L. 13, 'Great Spirit': Deus.
L. 16, 'Cynthia': Luna.
L. 30, 'angell': Angellus Pommi.
L. 32, 'angell': [Greek: [Ag]gellos Phôtos].
L. 33, 'Heauen': Superior: to the higher heauen.
L. 34, 'heauen': Inferior.
These suffice to show how carefully, if not always accurately, the
good Bishop read the poem, but also how unimportant his notes are.
On the title-page opposite the words "This Oracle," &c., is written
"written in the temple of Apollo, letters commendatory." On _verso_ of
the title-page, is this memorandum by a former owner: "This Edition
is extremely scarce. Vide Smith's Catgue. Iron Bridge, 1822. Pr. O.
16. O. This Book came out of Mr. Hacket's Library, a Descendant of Bp.
Hacket, whose Book it was, and the MS. notes are by him." The book is
now in the library of my excellent fellow-collector, G. W. Napier,
Esq., of Merchiston House, Alderley Edge, Manchester, to whom I owe its
re-use, as well as of other early editions of Davies. G.
I. $Royal Dedication$
TO MY MOST GRACIOVS DREAD SOVERAIGNE.
_To that cleere maiestie which in the North
Doth, like another Sunne in glory rise;
Which standeth fixt, yet spreads[55] her heauenly worth;
Loadstone to hearts, and loadstarre to all eyes._
_Like Heau'n in all; like th' Earth in this alone,
That though[56] great States by her support doe stand,
Yet she herselfe supported is of none,
But by the finger of the Almightie's hand:_
_To the diuinest and the richest minde,
Both by Art's purchase and by Nature's dowre,
That euer was from Heau'n to Earth confin'd,
To shew the vtmost of a creature's power:_
_To that great Spirit,[57] which doth great kingdomes mooue,
The sacred spring whence $right$ and $honor$ streames,
Distilling $Vertue$, shedding $Peace$ and $Loue$,
In euery place, as $Cynthia$ sheds her beames:_
_I offer up some sparkles of that fire,
Whereby wee $reason, liue, and moue, and be$;
These sparkes by nature euermore aspire,
Which makes them to so $high$ an $highnesse$ flee._
_Faire $Soule$, since to the fairest body knit,[58]
You giue such liuely life, such quickning power,
Such sweet celestiall influences to it,[59]
As keepes it still in youth's immortall flower:_
_(As where the sunne is present all the yeere,
And neuer doth retire his golden ray,
Needs must the Spring bee euerlasting there,
And euery season like the month of May.)_
_O! many, many yeeres may you remaine,
A happy angell to this happy Land;
Long, long may you on Earth our empresse raigne,
Ere you in Heauen a glorious angell stand._
_Stay long (sweet spirit) ere thou to Heauen depart,
Which mak'st each place a heauen wherein thou art._
Her Maiestie's least and vnworthiest Subiect[60]
IOHN DAVIES.[61]
[Footnote 55: Spreds in 1st edn. G.]
[Footnote 56: Thomas Davies, as before, misprints 'thro.' G.]
[Footnote 57: Bp. Hacket writes 'Deus' against 'Spirit': but perhaps
the Queen only was (flatteringly) intended, as her poetic name of
Cynthia would seem to indicate. This word 'Spirit' is misprinted by
Thomas Davies and by Southey and usually, 'spring'. G.]
[Footnote 58: Misprinted by Davies and Southey, as before, 'join'd'. G.]
[Footnote 59: Davies and Southey misread
'And influence of such celestial kind'
which I find supported by none of the author's own texts. G.]
[Footnote 60: Davies and Southey, as before, misread 'Her
Maiesty's Devoted Subject and Servant' from Tate (1697). See our
Memorial-Introduction. G.]
[Footnote 61: In 1599 edition 'Dauies,' and in 1608 edition 'Davis' and
also in its title-page: in 1622 edition, as above. G.
[asterism]: TATE, and after him THOMAS DAVIES,
dates this Dedication 'July 11th, 1592.' It is possible that the 'Poem'
was then in manuscript: but it was not printed or published until 1599,
and there is no date to the Dedication either in that edition or in
those of 1602, 1608 or 1622. G.]
II. ANOTHER DEDICATION OF A GIFT-COPY (IN MS.) IN THE POSSESSION OF
HIS GRACE THE DUKE OF NORTHUMBERLAND, AT ALNWICK CASTLE.[62]
[Footnote 62: On this MS. of Nosce Teipsum see our Preface. G.]
_To the right noble, valorous, and learned Prince Henry, Earle of
Northumberland_:
The strongest and the noblest argument
To proue the soule immortall, rests in this:
That in no mortall thing it finds content,
But seekes an object that æternall is.
If any soule hath this immortall signe,
(As every soule doth show it, more or lesse),
It is your spirit, heröick and diuine;
Which this true noate most liuely doth expresse;
For being a prince, and hauing princely blood,
The noblest of all Europe in your vaines;
Having youth, wealth, pleasure, and every good,
Which all the world doth seek, with endlesse paynes.
Yet can you never fixe y^{r} thoughts on these,
These cannot with your heavenly mind agree;
These momentary objects cannot please,
Your wingèd spirit, which more aloft doth flee.
It only longs to learne and know the truth,
The truth of every thing, which never dies;
The nectar which præserves the soule in youth;
The manna which doth minds immortalize.
These noble studdies, more ennoble you,
And bring more honor to your race and name
Than Hotspur's fier, which did the Scots subdew,
Then Brabant's scion, or great Charles his name.
Then to what spirit shall I these noates commend,
But unto that which doth them best expresse;
Who will to them more kind protection lend,
Then Hee which did protect me in distresse?
_Of Humane Knowledge._
Why did my parents send me to the Schooles,
That I with knowledge might enrich my mind?
Since the _desire to know_ first made men fools,
And did corrupt the root of all mankind:
For when God's hand had written in the hearts
Of the first Parents, all the rules of good,
So that their skill infusde did passe all arts
That euer were, before, or since the Flood;
And when their reason's eye was sharpe and cleere,
And (as an eagle can behold the sunne)
Could haue approcht th' Eternall Light as neere,
As the intellectuall angels could haue done:
Euen then to them the _Spirit of Lyes_ suggests
That they were blind, because they saw not ill;
And breathes into their incorrupted brests
A curious _wish_, which did corrupt their _will_.
For that same ill they straight desir'd to know;
Which ill, being nought but a defect of good,
In[63] all God's works the Diuell could not show
While Man their lord in his perfection stood.
So that themselues were first to doe the ill,
Ere they thereof the knowledge could attaine;
Like him that knew not poison's power to kill,
Vntill (by tasting it) himselfe was slaine.
Euen so by tasting of that fruite forbid,
Where they sought _knowledge_, they did _error_ find;
Ill they desir'd to know, and ill they did;
And to giue _Passion_ eyes, made _Reason_ blind.
For then their minds did first in Passion see
Those wretched shapes of _Miserie_ and _Woe_,
Of _Nakednesse_, of _Shame_, of _Pouertie_,
Which then their owne experience made them know.
But then grew _Reason_ darke, that _she_ no more,
Could the faire formes of _Good[64]_ and _Truth_ discern;
_Battes_ they became, that _eagles_ were before:
And this they got by their _desire_ to _learne_.
But we their wretched of-spring, what doe we?
Doe not we still taste of the fruit forbid
Whiles with fond[65] fruitlesse curiositie,
In bookes prophane we seeke for knowledge hid?
What is this _knowledge_ but the sky-stolne fire,
For which the _thiefe[66]_ still chain'd in ice doth sit?
And which the poore rude _Satyre_ did admire,
And needs would kisse but burnt his lips with it.[67]
What is it? but the cloud of emptie raine,
Which when _Ioue's_ guest imbrac't, hee monsters got?[68]
Or the false _payles_[69] which oft being fild with paine[70],
Receiv'd the water, but retain'd it not!
[Footnote 63: Misprinted 'and' in 1st edition and in 1608. G.]
[Footnote 64: 'God' in 1st edition. G.]
[Footnote 65: Foolish. G.]
[Footnote 66: In 1st edition 'Thief' is misprinted 'shie' and Bp.
Hacket writes here: 'Prometheus stole fire: qui in tulit in terram
malum.' G.]
[Footnote 67: Fable in Æsop [Babrius]. G.]
[Footnote 68: Ixion. G.]
[Footnote 69: Danaides. G.]
[Footnote 70: Painstaking. G.]
Shortly, what is it but the firie coach
Which the _Youth_ sought, and sought his death withal?[71]
Or the _boye's_ wings, which when he did approch
The _sunne's_ hot beames, did melt and let him fall?[72]
And yet alas, when all our lamps are burnd,
Our bodyes wasted, and our spirits spent;
When we haue all the learnèd _Volumes_ turn'd,
Which yeeld mens wits both help and ornament:
What can we know? or what can we discerne?
When _Error_ chokes the windowes of the minde,
The diuers formes of things, how can we learne,
That haue been euer from our birth-day blind?[73]
When _Reasone's_ lampe, which (like the _sunne_ in skie)
Throughout _Man's_ little world her beames did spread;
Is now become a sparkle, which doth lie
Vnder the ashes, halfe extinct, and dead:
How can we hope, that through the eye and eare,
This dying sparkle, in this cloudy place,
Can recollect these beames of knowledge cleere,
Which were infus'd in the first minds by grace?
So might the heire whose father hath in play
Wasted a thousand pound of ancient rent;
By painefull earning of a[74] groate a day,
Hope to restore the patrimony spent.
[Footnote 71: Phaethon. Hacket.]
[Footnote 72: Icarus. Hacket.]
[Footnote 73: Anima tanquam tabula, Aris[totle]. Hacket.]
[Footnote 74: 'One' in 1599 and 1608 editions. G.]
The wits that diu'd most deepe and soar'd most hie
Seeking Man's pow'rs, haue found his weaknesse such:
"Skill comes so slow, and life so fast doth flie,
"We learne so little and forget so much.
For this the wisest of all morall[75] men
Said, '_He knew nought, but that he nought did know_';
And the great mocking-Master mockt not then,
When he said, '_Truth was buried deepe[76] below_.'
For how may we to others' things attaine,
When none of vs his owne soule vnderstands?
For which the Diuell mockes our curious braine,
When, '_Know thy selfe_' his oracle commands.[77]
[Footnote 75: 'Mortal' in 1599 and 1608 editions. G.]
[Footnote 76: Misprinted 'here' but corrected in the errata of 1622
edition, as above, from 1599 and 1608 editions. G.]
[Footnote 77: Oraculum Appollinis [f]uit Diabolicum. Hacket.]
For why should wee the busie Soule beleeue,
When boldly she concludes of that and this;
When of her selfe she can no iudgement giue,
Nor how, nor whence, nor where, nor what she is?
All things without, which round about we see,
We seeke to knowe, and how therewith to doe;
But that whereby we _reason, liue and be_,
Within our selues, we strangers are thereto.
We seeke to know the mouing of each spheare,
And the strange cause of th' ebs and flouds of _Nile_;
But of that clocke within our breasts we beare,
The subtill motions we forget the while.
We that acquaint our selues with euery[78] _Zoane_
And passe both _Tropikes_ and behold the _Poles_,
When we come home, are to our selues vnknown,
And vnacquainted still with our owne _Soules_.
We study _Speech_ but others we perswade;
We _leech-craft_ learne, but others cure with it;
We interpret _lawes_, which other men haue made,
But reade not those which in our hearts are writ.
Is it[79] because the minde is like the eye,
Through which it gathers knowledge by degrees--
Whose rayes reflect not, but spread outwardly:
Not seeing it selfe when other things it sees?
[Footnote 78: Thomas Davies, as before, misprints 'each' G.]
[Footnote 79: Misprinted 'It is': corrected by H... G.]
No, doubtlesse; for the mind can backward cast
Vpon her selfe, her vnderstanding light;
But she is so corrupt, and so defac't,
As her owne image doth her selfe affright.
As in the fable of the Lady faire,
Which for her lust was turnd into a cow;[80]
When thirstie to a streame she did repaire,
And saw her selfe transform'd she wist not how: