Oxford/Amorphus/England's Narcissus:
Henry Reynolds
Obseruation vpon the Tale of Narcissus.
As not the least of the Fables of the Auncients but had
their meanings, and most of them diuerse mea|nings also, so no lesse hath this
of Narcissus, which Ouid hath smoothely sung, and I
paraphrastically Englisht after my owne way, and for my owne pleasure. Wherein
I am not vnwilling to render (withall) what, as I am taught a little by my owne
Genius, and more by better vnderstandings then my own, the Fable was by
the first deuizers therof made to meane. And first, for the Geographick parte;
the Sence thereof is 
(I
conceiue) obuious enough: The Tale tells vs, the god Cephissus, a great
Riuer in Boeotia, that running through the ager Atticus or Attick
field (as the place was aunciently called meetes, and mingles his streames with
the Water-nymphe Liriope, a narrow brooke so named; and hauing be|tweene
them compassed a flat low ground almost Iland-wise, before their
falling together into the Phale|rick gulphe, they were fitly called the
Parents of this Narcissus or Daffadill, beeing a floure which,
(besides the specificall nature it hath to grow, and thriue best in waterish
places,) the medowy groundes those waters encompassed, did chiefely yeeld and
abound in. This Narcissus is fai|ned to eschew and flye the compa|nie of
all women, no lesse then of the Nymphe Ecco that is enamour'd and doates
vpon him; denoting by this auuersion of his, the nature of the floure that
beares his name; for the daffadill or water-lilly, the seedes thereof
especially (as the applyers of them in medcine haue obserued) do powerfully
extinguish the ability and desire of carnall copulation, by ouercooling of the
Animall seed; no lesse then does Porcelane, Lettuce, Agnus castus,
Calamint, White vio|letts, and the like of that kinde. From this his before
mencioned quality, and the ill effect it workes in mans body, his name Narcissus
(which is torpedo, languor, segnities-slothe, stupi|ditie, lazinesse)
was by the Anncients not vnfitly giuen to this vegitable. And they out of this
consideration likewise faigned that Preserpine, when Pluto
rauished her away as she was gathering floures, had her lap full of Narcissusses;
because lazy & vnbusied women are most subject vnto such inconueniences.
And because slothfull, vnactiue, and vnindustrious mindes are for the most
parte vn|capable of producing any permanent, substantiall or reall effects or
frute in any kinde, this fraile flowre therefore (the symbole of such like
imperfect and dificient inclinations,) was among the number of lost, dead, and
soone-to-be-forgotten things, by those Auncient
inuestigators of Natures trueths, particularly dedicated to their Infernall
gods. The Morall expounders of this Fable will haue it meane thus,-Ecco,
or Fame, (a faire voice) loues and wooes Narcissus, or Philautia;
but the selfe-louing man, enamor'd (like this Narcissus) only on himselfe,
and blinde to all pleasures but those of the Sence, despises and slightes the
more to be imbraced happinesse of a lasting renowne, and memory; and therefore
dying, his fame, and all of him dyes with him, and he becomes only-charus
dis inferis. A much higher and nobler meaning then any of these before
deliuered, is by excellent Authors giuen to this Fable: wherein we must know,
that as all the first wise Auncients in generall, vnder characters, figures,
and simboles of things, layd downe the precepts of their wisdome to Posterity, so
in particular did Pythagoras, who (as the most autentick Iamblicus
the Caldaean tells vs) deliuered also the most parte of his doctrines in
figuratiue, tipick, and symbolick Notions: among which, one of his documents is
this-While the winds breathe, adore Ecco. This Winde is (as the before-mencioned
Iamblicus, by consent of his other fellow-Cabalists sayes) the
Symbole of the Breath of God; and Ecco, the Reflection of this diuine
breath, or Spirit vpon vs; or (as they interpret it) -the daughter of the
diuine voice; which through the beatifying splendor it shedds &
diffuses through the Soule, is justly worthy to be reuerenced and adored by vs.
This Ecco descending vpon a Narcissus, or such a Soule as
(impurely and vitiously affected) slights, and stops his eares to the Diuine
voice, or shutts his harte from diuine
Inspirations, through his being enamour'd of not himselfe,
but his owne shadow meerely, 
d
(buried in the ordures of the Sence) followes corporall shadowes, and flyes the
light and purity of Intellectuall Beauty, he becoms thence (being dispoyled,
(as the great Iamblicus speakes) of his propper, natiue, and celestiall
vertue, and ability,) an earthy, weake, worthlesse thing, and fit sacrifize for
only eternall obliuion, and the dij inferi; to whom the Auncients (as is
before noted) be|queathed and dedicated this their lazy, stupid, and
for-euer-famelesse Narcissus.
(I
conceiue) obuious enough: The Tale tells vs, the god Cephissus, a great
Riuer in Boeotia, that running through the ager Atticus or Attick
field (as the place was aunciently called meetes, and mingles his streames with
the Water-nymphe Liriope, a narrow brooke so named; and hauing be|tweene
them compassed a flat low ground almost Iland-wise, before their
falling together into the Phale|rick gulphe, they were fitly called the
Parents of this Narcissus or Daffadill, beeing a floure which,
(besides the specificall nature it hath to grow, and thriue best in waterish
places,) the medowy groundes those waters encompassed, did chiefely yeeld and
abound in. This Narcissus is fai|ned to eschew and flye the compa|nie of
all women, no lesse then of the Nymphe Ecco that is enamour'd and doates
vpon him; denoting by this auuersion of his, the nature of the floure that
beares his name; for the daffadill or water-lilly, the seedes thereof
especially (as the applyers of them in medcine haue obserued) do powerfully
extinguish the ability and desire of carnall copulation, by ouercooling of the
Animall seed; no lesse then does Porcelane, Lettuce, Agnus castus,
Calamint, White vio|letts, and the like of that kinde. From this his before
mencioned quality, and the ill effect it workes in mans body, his name Narcissus
(which is torpedo, languor, segnities-slothe, stupi|ditie, lazinesse)
was by the Anncients not vnfitly giuen to this vegitable. And they out of this
consideration likewise faigned that Preserpine, when Pluto
rauished her away as she was gathering floures, had her lap full of Narcissusses;
because lazy & vnbusied women are most subject vnto such inconueniences.
And because slothfull, vnactiue, and vnindustrious mindes are for the most
parte vn|capable of producing any permanent, substantiall or reall effects or
frute in any kinde, this fraile flowre therefore (the symbole of such like
imperfect and dificient inclinations,) was among the number of lost, dead, and
soone-to-be-forgotten things, by those Auncient
inuestigators of Natures trueths, particularly dedicated to their Infernall
gods. The Morall expounders of this Fable will haue it meane thus,-Ecco,
or Fame, (a faire voice) loues and wooes Narcissus, or Philautia;
but the selfe-louing man, enamor'd (like this Narcissus) only on himselfe,
and blinde to all pleasures but those of the Sence, despises and slightes the
more to be imbraced happinesse of a lasting renowne, and memory; and therefore
dying, his fame, and all of him dyes with him, and he becomes only-charus
dis inferis. A much higher and nobler meaning then any of these before
deliuered, is by excellent Authors giuen to this Fable: wherein we must know,
that as all the first wise Auncients in generall, vnder characters, figures,
and simboles of things, layd downe the precepts of their wisdome to Posterity, so
in particular did Pythagoras, who (as the most autentick Iamblicus
the Caldaean tells vs) deliuered also the most parte of his doctrines in
figuratiue, tipick, and symbolick Notions: among which, one of his documents is
this-While the winds breathe, adore Ecco. This Winde is (as the before-mencioned
Iamblicus, by consent of his other fellow-Cabalists sayes) the
Symbole of the Breath of God; and Ecco, the Reflection of this diuine
breath, or Spirit vpon vs; or (as they interpret it) -the daughter of the
diuine voice; which through the beatifying splendor it shedds &
diffuses through the Soule, is justly worthy to be reuerenced and adored by vs.
This Ecco descending vpon a Narcissus, or such a Soule as
(impurely and vitiously affected) slights, and stops his eares to the Diuine
voice, or shutts his harte from diuine
Inspirations, through his being enamour'd of not himselfe,
but his owne shadow meerely, d
(buried in the ordures of the Sence) followes corporall shadowes, and flyes the
light and purity of Intellectuall Beauty, he becoms thence (being dispoyled,
(as the great Iamblicus speakes) of his propper, natiue, and celestiall
vertue, and ability,) an earthy, weake, worthlesse thing, and fit sacrifize for
only eternall obliuion, and the dij inferi; to whom the Auncients (as is
before noted) be|queathed and dedicated this their lazy, stupid, and
for-euer-famelesse Narcissus.
FINIS.
(with thanks)
**********************************
King Hamlet's Ghost:
I find thee apt,
And duller shouldst thou be than the fat weed
That roots itself in ease on Lethe wharf,
Wouldst thou not stir in this.**********************************
…all the art of rhetorick, besides order and clearness, all
the artificial and figurative application of words eloquence hath invented, are
for nothing else but to insinuate wrong
ideas, move the passions. And thereby mislead the judgement…eloquence,
like the fair sex, has too prevailing beauties in it to suffer itself ever to
be spoken against. And it is vain to find fault with those arts of deceiving
wherein men find pleasure to be deceived. (John Locke, The Abuse of Words)
**********************************
John Oldham on Ben Jonson
…Plain Humor, shewn with her whole various Face,
Not mask'd with any antick Dress,
Nor screw'd in forc'd, ridiculous Grimace
(The gaping Rabbles dull delight,
And more the Actor's than the Poet's Wit)
Such did she enter on thy Stage,
And such was represented to the wond'ring Age:
Well wast thou skill'd, and read in human kind,
In every wild fantastick Passion of his mind,
Didst into all his hidden Inclinations dive,
What each from Nature does receive,
Or Age, or Sex, or Quality, or Country give;
What Custom too, that mighty Sorceress,
Whose pow'rful Witchcraft does transform
Enchanted Man to several monstrous Images,
Makes this an odd, and freakish Monky turn,
And that a grave and solemn Ass appear,
And all a thousand beastly shapes of Folly wear:
Whate're Caprice or Whimsie leads awry
Perverted, and seduc'd Mortality,
Or does incline, and byass it
From what's Discreet, and Wise, and Right, and Good, and Fit;
All in thy faithful Glass were so express'd,
As if they were Reflections of thy Breast,
As if they had been stamp'd on thy own mind,
And thou the universal vast Idea of Mankind.
Not mask'd with any antick Dress,
Nor screw'd in forc'd, ridiculous Grimace
(The gaping Rabbles dull delight,
And more the Actor's than the Poet's Wit)
Such did she enter on thy Stage,
And such was represented to the wond'ring Age:
Well wast thou skill'd, and read in human kind,
In every wild fantastick Passion of his mind,
Didst into all his hidden Inclinations dive,
What each from Nature does receive,
Or Age, or Sex, or Quality, or Country give;
What Custom too, that mighty Sorceress,
Whose pow'rful Witchcraft does transform
Enchanted Man to several monstrous Images,
Makes this an odd, and freakish Monky turn,
And that a grave and solemn Ass appear,
And all a thousand beastly shapes of Folly wear:
Whate're Caprice or Whimsie leads awry
Perverted, and seduc'd Mortality,
Or does incline, and byass it
From what's Discreet, and Wise, and Right, and Good, and Fit;
All in thy faithful Glass were so express'd,
As if they were Reflections of thy Breast,
As if they had been stamp'd on thy own mind,
And thou the universal vast Idea of Mankind.
*********************************
Beware then thou render Mens Figures
truly, and teach them no less to hate their Deformities, than to love their
Forms -- Jonson, _Narcissus the Fountain of Self-Love_ or _Cynthia's Revels_
********************************
Ben Jonson
Cynthia's Revels, Jonson
MERCURY.
MERCURY.
Go, Dors, and you, my madam COURTING-STOCKS,
Follow your scorned and derided mates;
Tell to your guilty breasts, what mere GILT BLOCKS
You are, and how unworthy human states.
CRI. Now, sacred God of Wit, if you can make
Those, whom our sports tax in these APISH GRACES,
Kiss, like the fighting snakes, your peaceful rod,
These times shall canonise you for a god.
MER. Why, Crites, think you any noble spirit,
Or any, worth the title of a man,
Will be incensed to see the enchanted veils
Of self-conceit, and SERVILE FLATTERY,
Wrapt in so many folds by time and custom,
Drawn from his wronged and bewitched eyes?
Who sees not now their shape and nakedness,
Is blinder than the son of earth, the mole;
Crown'd with no more humanity, nor soul.
CRITES. Though they may see it, yet the huge estate
FANCY, and FORM, and SENSUAL PRIDE have gotten,
Will make them blush for anger, not for shame,
And turn shewn nakedness to impudence.
Humour is now the test we try things in:
All power is just: nought that delights is sin.
And yet the zeal of every knowing man
Opprest with hills of tyranny, cast on virtue
By the light fancies of fools, thus transported.
Cannot but vent the Aetna of his fires,
T'inflame best bosoms with much worthier love
Than of these outward and effeminate shades;
That these vain joys, in which their wills consume
Such powers of wit and soul as are of force
To raise their beings to eternity,
May be converted on works fitting men:
And, for the practice of a forced look,
An antic gesture, or a fustian phrase,
Study the native frame of a true heart,
An inward comeliness of bounty, knowledge,
And spirit that may conform them actually
To God's high figures, which they have in power;
Which to neglect for a self-loving neatness,
Is sacrilege of an unpardon'd greatness.
MER. Then let the truth of these things strengthen thee,
In thy exempt and only man-like course;
Like it the more, the less it is respected:
Though men fail, virtue is by gods protected. --
See, here comes Arete; I'll withdraw myself. [EXIT.]
Follow your scorned and derided mates;
Tell to your guilty breasts, what mere GILT BLOCKS
You are, and how unworthy human states.
CRI. Now, sacred God of Wit, if you can make
Those, whom our sports tax in these APISH GRACES,
Kiss, like the fighting snakes, your peaceful rod,
These times shall canonise you for a god.
MER. Why, Crites, think you any noble spirit,
Or any, worth the title of a man,
Will be incensed to see the enchanted veils
Of self-conceit, and SERVILE FLATTERY,
Wrapt in so many folds by time and custom,
Drawn from his wronged and bewitched eyes?
Who sees not now their shape and nakedness,
Is blinder than the son of earth, the mole;
Crown'd with no more humanity, nor soul.
CRITES. Though they may see it, yet the huge estate
FANCY, and FORM, and SENSUAL PRIDE have gotten,
Will make them blush for anger, not for shame,
And turn shewn nakedness to impudence.
Humour is now the test we try things in:
All power is just: nought that delights is sin.
And yet the zeal of every knowing man
Opprest with hills of tyranny, cast on virtue
By the light fancies of fools, thus transported.
Cannot but vent the Aetna of his fires,
T'inflame best bosoms with much worthier love
Than of these outward and effeminate shades;
That these vain joys, in which their wills consume
Such powers of wit and soul as are of force
To raise their beings to eternity,
May be converted on works fitting men:
And, for the practice of a forced look,
An antic gesture, or a fustian phrase,
Study the native frame of a true heart,
An inward comeliness of bounty, knowledge,
And spirit that may conform them actually
To God's high figures, which they have in power;
Which to neglect for a self-loving neatness,
Is sacrilege of an unpardon'd greatness.
MER. Then let the truth of these things strengthen thee,
In thy exempt and only man-like course;
Like it the more, the less it is respected:
Though men fail, virtue is by gods protected. --
See, here comes Arete; I'll withdraw myself. [EXIT.]
******************************
Jonson, Timber
Decipimur specie. - There is a greater reverence
had of things remote or strange to us than of much better if they be nearer and
fall under our sense. Men, and almost all sorts of creatures, have their
reputation by distance. Rivers, the farther they run, and more from their
spring, the broader they are, and greater. And where our original is known, we
are less the confident; among strangers we trust fortune. Yet a man may live as
renowned at home, in his own country, or a private village, as in the whole
world. For it is VIRTUE that gives glory; that will endenizen a man everywhere.
It is only that can naturalise him. A NATIVE, if he be vicious, deserves to be
a stranger, and cast out of the commonwealth as an alien.
***********************************
Prospero:
...And thence retire me to my Milan, where
Every third thought shall be my grave.
