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# Pastoral Poems (Breton); Selected Poetry (Wither); Pastoral Poetry (Browne)

GEORGE WITHER
(1588–1667)
From the Portrait prefixed to Wither's "Emblems" (1635)
The Pembroke Booklets
(First Series)
III
Nicholas Breton
Pastoral Poems
George Wither
Selected Poetry
William Browne
(of Tavistock)
Pastoral Poetry
J. R. Tutin
Hull
1906
Large Paper Edition, limited to 250 copies
Nicholas Breton
(1558–1626)
Thou that wouldst find the habit of true passion,
And see a mind attired in perfect strains . . . Look here on Breton's work.—Ben Jonson.
George Wither
(1588–1667)
The praises of poetry have been often sung in ancient and in modern times; strange powers have been ascribed to it of influence over animate and inanimate auditors; its force over fascinated crowds has been acknowledged; but before Wither, no one ever celebrated its power at home, the wealth and the strength which this divine gift confers upon its possessor. Fame, and that too after death, was all which hitherto the poets had promised themselves from this art. It seems to have been left to Wither to discover that poetry was a present possession, as well as a rich reversion, and that the Muse has a promise of both lives,—of this, and of that which was to come.—Charles Lamb.
William Browne
(1591–?1645)
I feel an envious touch,
And tell thee Swain: that at thy fame I grutch,
Wishing the Art that makes this Poem shine,
And this thy Work (wert not thou wrongèd) mine.
George Wither: To the Author
[of Britannia s Pastorals].
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Pastoral Poems (Breton); Selected Poetry (Wither); Pastoral Poetry (Browne)/"Amarillis I did woo"

"Amarillis I Did Woo"
Amarillis I did woo, And I courted Phillis too; Daphne, for her love, I chose; Cloris, for that damask rose In her cheek, I held as dear; Yea, a thousand liked well near. And, in love with all together. Fearèd the enjoying either; 'Cause to be of one possest, Barred the hope of all the rest.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VII/Chapter 19

Epistle XXXI.
To Cyriacus, Bishop.
Gregory to Cyriacus, Bishop of Constantinople.
We have received the letters of your Blessedness, which speak to us in words not of the tongue but of the soul. For they open to me your mind, which, however, was not closed to me, since of myself I retain experience of the same sweetness. Wherefore I return thanks continually to Almighty God, since, if charity the mother of virtues abides in your heart towards us, you will never lose the branches of good works, seeing that you retain the very root of goodness. You ought, then, to shew the beauty of this charity to me and to all your brethren by this good work in the first place,—your hastening to discard that word of pride whereby grave offence is engendered in the Churches, thus fulfilling in all ways what is written, Endeavouring to keep the unity of the Spirit in the bond of peace (Ephes. iv. 3): and again, Give none occasion to the adversary to speak reproachfully (1 Tim. v. 14). For then will true charity be displayed, if there is no schism among us through an example of pride. For, as for me, I call Jesus to witness in my soul, that to no one among men from the highest to the lowest do I wish to give occasion of offence. I desire that all should be great and honourable, yet so that their honour detract not from the honour of Almighty God. For whoso covets to be honoured against God to me is not honourable. But, that you may learn what good will I have towards your Blessedness, I have sent my son the deacon Anatolius to the feet of our most pious lords, for satisfying their Piety and your Fraternity that I desire to injure no man in this matter, but to keep the humility that is pleasing to God, and the concord of holy Church. And because Antichrist, the enemy of God, is near at hand, I studiously desire the he may not find anything belonging to himself, not only in the manners, but even in the titles of priests. Let then what has been introduced after a new fashion be removed in like manner as it was brought in, and peace in the Lord will remain with us inviolate. For what pleasantness, what charity, will there be amongst us, if we cheer ourselves up with words, while we are galled by facts? Let then your Holiness so act that we may feel in our inmost hearts the good things you speak of, to the end that, the hearts of priests being in unanimity, when we supplicate for the life of our most pious lords, we may be counted worthy to be heard all the more as peace illuminates your prayers before the eyes of God, and no stain of discord darkens them.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VII/Chapter 17

Epistle XXVIII.
To Theodore, Physician.
Gregory to Theodore, Physician at Constantinople.
My most beloved son the deacon Sabinianus, on his return to me, brought me no letter from your Glory; but he conveyed hither what had been sent for the poor and captives; whence I understood the reason. It was that you would not speak by letters to a man, having by a good deed made your address to Almighty God. For this same deed of yours has a voice of its own, which calls to the secret ears of God, as it is written, Hide thy alms in the bosom of the poor, and it shall entreat for thee (Ecclus. xxix. 15). And indeed to me, I confess, it is sad to expend what is not my own, and to add to the accounts which I keep of the substance of the Church those also of the property of my most sweet son the lord Theodore. And yet I rejoice with your benignity that you carefully attend to and observe what the Truth says; Give alms, and behold, all things are clean unto you (Luke xi. 41); and this which is written, Even as water quencheth fire, so alms quench sin (Ecclus. iii. 33). Paul the apostle also says, Let your abundance supply their want, that their abundance also may be a supply to your want (2 Cor. viii. 14). Tobias admonishes his son, saying, If thou hast much, give abundantly; but if thou hast little, of that little impart willingly (Tob. iv. 9). You therefore observe all these precepts: but we beg you to pray for us, lest we should dispense the fruits of your labours indiscreetly, and not as need requires; lest from that whereby you diminish sins we should heap up sins. Now may Almighty God keep you under His protection, and so grant you human favour in an earthly court as to bring you after a long life to the eternal joys of a heavenly court.
We send you as the benediction of Saint Peter, Prince of the apostles, whom you greatly love, a key from his most sacred body, in which is enclosed iron from his chains, that what bound his neck for martyrdom, may loose yours from all sins.

## Footnotes

* ↑ Gregory’s apocrisiarius at Constantinople, and eventually his successor in the See of Rome. See III. 53.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VII/Chapter 24

Epistle XXXVIII.
To Donus, Bishop.
Gregory to Donus, Bishop of Messana (Messene).
The ordinances both of the sacred canons and of the laws allow the utensils of the Church to be sold for the redemption of captives. And so, seeing that Faustinus, the bearer of these presents, is proved to have contracted a debt of three hundred and thirty solidi for the purpose of redeeming his daughters from the yoke of captivity, and that, thirty thereof having been repaid, it is certain that he has not sufficient means for the repayment of the remaining sum, we exhort thy Fraternity by this communication that thou by all means give him fifteen pounds, taking his receipt for the same, out of the silver in thy hands belonging to the Meriensian Church, of which he is known to be a soldier; so that, it being sold, and the debt paid, he may be freed from the bond of his obligation. But of this also your Fraternity should be careful, that in case of the aforesaid Church having so much current coin, he should receive from it the amount above-written; but otherwise you must needs supply him for the purpose in view with the sum we have stated from the consecrated vessels. For, as it is a very serious thing to sell idly ecclesiastical utensils, so on the other hand it is wrong, under pressing necessity of this kind, for an exceedingly desolated Church to prefer its property to its captives, or to loiter in redeeming them.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VII/Chapter 23

Epistle XXXV.
To Dominicus, Bishop.
Gregory to Dominicus, Bishop of Carthage.
Though we believe that thy Fraternity gives attention with pastoral vigilance to the care of monasteries, yet we think it necessary to inform you of what we have learnt about a monastery in the African province. Now the abbot Cumquodeus, the bearer of these presents, complaints that, if at any time he wishes to restrain under regular discipline the monks over whom he presides, they at once leave the monastery, and are allowed to wander wherever they will.  Seeing, then, that this is both altogether pernicious to themselves and also sets an example of perdition to others, we exhort your Fraternity that, if it
is so, you should bring ecclesiastical censure to bear upon them, and withhold them by suitable punishment from such undoubted presumption; and that you should so bring them to obedience by salubrious provision, subduing their proud minds to the yoke of discipline, that correction may recall from guilt others whom their example might have provoked to similar transgression, and teach them to obey their superiors, as is fit. But, since he tells us that stray monks are defended by some bishops, let your Fraternity give careful attention to this, and restrain them by your menaces in all ways from such defence. The month of July, Indiction 15.
# Parr v. United States

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# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 12

Epistle XXXVII.
To Romanus, Guardian (Defensorem).
Gregory to Romanus, Guardian of Sicily.
It has come to our knowledge that, if any one has a suit against any clerics, thou causest these clerics to be brought before thee for judgment, setting at nought their bishops. If this be so, seeing that it is evidently very unsuitable, we order thee by this our authority that thou presume not to do it any more. But, if any one should have a suit against any cleric, let him go to his bishop, that either he may take cognizance himself, or at any rate that judges may be deputed by him; or, if it should be a case for arbitration, let the executive authority deputed by him compel the parties to choose a judge. But, if any cleric or lay person should have a suit against a bishop, then thou oughtest to interpose, so that either thou thyself mayest take cognizance of the matter between them or that on thy admonition they may choose for themselves judges. For, if each single bishop has not his own jurisdiction reserved to him, what else is done but that ecclesiastical order is confounded through us by whom it ought to be guarded?
Further, it has been reported to us that, certain clerics having been sent into penance for fault requiring it by our most reverend brother bishop John, thou hast on thy own authority, without his knowledge removed them from it. Now, if this is true, know that thou hast done a thing altogether unseemly, and calling for no light reproof. Wherefore restore these clerics without delay to their bishop. And beware of committing this fault in future: for, shouldest thou be inattentive, know that thou wilt incur our anger in no slight degree.

## Footnotes

* ↑ For the appointment of Romanus, cf. IX. 18.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 14

Epistle XL.
To Marinianus, Bishop of Ravenna.
Gregory to Marinianus, &c.
Great infirmity constrains us, dearest brother, from which if we were free, we should seem justly blamable. But since, while we are in this fragile body, we cannot subsist but by subservience to its weaknesses, we ought not to blush for what necessity imposes on us. And so, since physicians all say that to those who suffer from eruption of blood fasts are injurious, we exhort thy Fraternity by this present address that, recalling to mind what thou hast been accustomed to endure from sickness, thou by no means impose on thyself the labour of fasting. If, however, by the mercy of God, thou knowest thyself to be so far improved in health as to have sufficient strength, we permit thee to fast once or twice in the week. But of this it befits thee before all things to take care, that thou in no wise subject thyself to any feeling of irritation, lest the sickness, which is believed to be now lighter and as it were suspended, should be experienced afterwards more heavily through exasperation.

## Footnotes

* ↑ Cf. Ep. XXXIII., supra.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 19

Epistle L.
To Adrian, Notary.
Gregory to Adrian, Notary of Panormus.
Agathosa, the bearer of these presents, complains that her husband has, against her will, been converted in the monastery of the abbot Urbicus. And, since this undoubtedly touches the credit and reputation of the said abbot, we enjoin thy Experience to investigate the matter by diligent enquiry, so as to see whether it may not be the case that the man’s conversion was with her consent, or that she herself had promised to change her state. And should it be found to be so, see to his remaining in the monastery, and compel her to change her state, as she had promised. If however neither of these things is the case, and you do not find that the aforesaid woman has committed any crime of fornication on account of which it is lawful for a man to leave his wife, then, lest his conversion should possibly be an occasion of perdition to the wife left behind in the world, we desire thee, without any excuse allowed, to restore her husband to her, even though he should be already tonsured. For, although mundane law declares that marriage may be dissolved for the sake of conversion against the will of either party, yet divine law does not permit this to be done. For, save for the cause of fornication, a man is on no account allowed to put away his wife, seeing that after the husband and wife have been made one body by the copulation of wedlock, it cannot be in part converted, and in part remain in the world.

## Footnotes

* ↑ Conversum, in the usual sense of adopting monastic life.
* ↑ Cf. VI. 48, and XI. 45.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 13

Epistle XXXVIII.
To Vitus, Guardian (Defensorem).
Gregory to Vitus, &c.
If thou art held bound by no condition or liability to bodily service, and hast not been a cleric of any other city, and if there is no canonical objection to thee, it is our will and pleasure, with a view to the advantage of the Church, that thou receive the office of Guardian of the Church, in order that thou mayest execute incorruptly and diligently whatever may be enjoined thee by us for the benefit of the poor; using this privilege which after deliberation we have conferred on thee, so as to do thy diligence faithfully in accomplishing all that may be enjoined thee by us, as having to render an account of thy doings before the judgment of our God. This epistle we have dictated for writing to Paterius, secundicerio notario of our Church, and have subscribed it.

## Footnotes

* ↑ Cf. V. 29.
* ↑ Primicerius notariarum occ. III. 22. “Primicerius, Primus cujusque ordinis.—Secundicerius, Qui post primicerium est in schola qualibet.”  D’Arnis’ Lexicon.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 18

Epistle XLVII.
To Anatolius, Deacon at Constantinople.
Gregory to Anatolius, &c.
Thy Love has written to me that our most pious lord orders a successor to be appointed to my most reverend brother John, bishop of Prima Justiniana, on account of the ailment of the head from which he suffers, lest perchance that city, while without the jurisdiction of a bishop, should be ruined by its enemies, which God forbid. And yet the canons nowhere enjoin that a bishop should be superseded on account of sickness. And it is altogether unjust that, if bodily ailments come on, the sick person should be deprived of his dignity. Accordingly this thing can by no means be done through us, lest sin should come upon my soul from his deposition. But it is to be suggested that, if he who bears rule is sick, an administrator may be found, to undertake all his charge, and maintain and fill his place, without his being deposed, in the government of the Church and custody of the city; so that neither may Almighty God be offended nor the city be found to be neglected.  If, however, the same most reverend John should haply on account of his ailments request to be relieved from the dignity of the episcopate, it should be conceded on his presenting a petition in writing. But otherwise we are altogether unable, with due regard to the fear of Almighty God, to do this thing. But, if he should be unwilling thus to make petition, what pleases the most pious Emperor, whatever he commands to be done, is in his power. As he determines, so let him provide. Only let him not cause us to be mixed up in the deposition of one so situated. Still, what he does, if it is canonical, we will follow. But, if it is not canonical, we will bear it, so far as we can without sin of our own.

## Footnotes

* ↑ Cf. XIII. 5 for a similar assertion of the unlawfulness of superseding a bishop, except at his own request, when incapacitated by illness. See also VII. 19. In this epistle may be observed Gregory’s habitual deference to the Emperors, whose subject he ever declared himself to be, even in matters of ecclesiastical import, together with his avoidance of giving his own sanction to anything he regarded as irreligious or uncanonical. Similarly in the case of an imperial prohibition of soldiers becoming monks. See III. 65; VIII. 5; X. 24. Cf. also IV. 47, in the case of Maximus of Salona. We find him, however, in a letter to the empress, in which this case of Maximus is referred to (V. 21), making a respectful protest against imperial interference in matters of ecclesiastical cognizance.
# Omniana/Volume 1/Parodies

105. Parodies.
Parodies on new poems are read as satires; on old ones, (the soliloquy of Hamlet for instance) as compliments. A man of genius may securely laugh at a mode of attack, by which his reviler ​in half a century or less, becomes his encomiast.
# Omniana/Volume 1/Omens

81. Omens.
The Atlas, a three-decker, was launched in 1782. When they came to ship her bowsprit, the figure stood so high that it was necessary to cut away part of the globe upon his shoulders, and that part happened to be America. Sailors remarked this as ominous at the time, and the event has not weakened their belief in omens.
An event of heavier import was noticed ​when the new standard was first hoisted on board the Royal William at Spithead, after the Union with Ireland. A gale of wind blew it from the mast-head, and the flag was lost. It was said, that when her sheet-anchor was weighed after the gale, the flag was found twined round its flukes. This was a pious fraud: they who invented it, endeavoured to counteract a superstition in others, which they were conscious of in themselves.
These omens, which are not generally known, deserve to be recorded; the first because it has been fulfilled, the second because it will not be. The winds may do their will with the standard of Great Britain, but it is safe from the power of man.
Statesmen have derided omens; but they do not deserve to be derided; for popular feeling is sometimes a barometer which perceives the change of atmosphere before it is visible. An historian, therefore, ought not to discard them. ​They are delightful to the poet, and valuable to the philosopher. Who can read in Josephus of the prodigies which announced the fall of Jerusalem without feeling his heart fail?
Were I to relate in poetry Rodrigo's descent into the cavern of Toledo, I would describe it as having the images of his predecessors, the Gothic kings, set up round the sides of the rock, and only one nich vacant. Torch-light and cave scenery would give a terrifying effect to what may be seen without any effect at all in the Royal Exchange.
# Omniana/Volume 1/Palestine

167. Palestines.
Fuller takes a curious method of proving the enormous size of the timber in Judea. "If the body of Hercules, (he says) may be guessed from his foot, take the mustard, the little toe of trees, into consideration, and thence collect the vast proportion of great woods. Our Saviour's words of the extraordinary growth of this plant must needs be true; and by the same proportion (surely the Jews had not more sauce than meat), other trees must be allowed to be of unusual greatness."
Pisgah View. Book 1, Chap. 4. §9.
This quaint old writer proves the extraordinary fertility of the holy land by some odd arguments. To the ​objection that it is a country insigificantly small, he replies, "that what it lacked in length and breadth, it had in depth, as if nature had heaped one acre upon another in the matchless fertility thereof." To the objection that it is full of mountains, he exclaims, "was ever a great belly brought for an argument of barrenness? especially seeing these mountains did not swell with a mock-mother tympany; but were pregnant with special commodities." Modern travellers report it to be a bare surface of sand. This he admits, and answers, in that happy manner which characterizes him. "Who can guess what Naomi was by what March is? (Ruth. 1.20.) The stump indeed stands still, but the branches are withered; the skeleton remains but the favour and flesh thereof is consumed. Judea is, and is not what it was before; the same in bulk, not blessing, for fashion, not fruitfulness; the old instrument is the same; but it is ​neither strung with stock, nor played upon with the hand of skilful husbandry. The rose of Sharon is faded, her leaves lost, and now nothing but the prickles thereof to be seen."
The writer thinks that there are some footsteps of a scriptural story in the fable of Agamemnom sacrificing his daughter; for that Iphigeneia is "haply corrupted for Jepthagenia, or Jehptha's daughter."
(Pisgah View. B. 2. chap. 3. § 11.)
# Omniana/Volume 1/Negroes and Narcissuses

155. Negroes and Narcissuses.
There are certain tribes of negroes who take for the Deity of the day the first thing they see or meet with in the morning. Many of our fine ladies, and some of our very fine gentlemen, are followers of the same sect; though by aid of the looking-glass they secure a constancy as to the object of their devotion.