collaborated with Greene in "A Looking Glass for London and England," produced in 1592.

Later Work and Death. It is not, however, as a dramatist that Lodge is remembered, but as a writer of pastoral romance. Here the discursive and idyllic quality of his genius, both in verse and prose, was to find complete and unhampered expression. Of the pastoral romances that Lodge produced during the next decade "Rosalynde" is by far the most important. The author wrote it, he tells us, while he was on a freebooting expedition to the Azores and the Canaries, "when every line was wet with a surge, and every humorous passion counterchecked with a storm." The immediate success of "Rosalynde" encouraged Lodge to continue the writing of romances. The best known of those that followed, and one of the prettiest of his stories, is "A Margarite [i.e. pearl] of America." This was written while Lodge was engaged in another patriotic raid under Captain Cavendish against the Spanish colonies of South America. The romance is in no sense American, and owes its title solely to the fact that it was written, or, as Lodge claims, translated from the Spanish, while Lodge's ship was cruising off the coast of Patagonia. Lodge certainly knew Spanish; and during the month that the expedition lingered at Santos in Brazil, he spent much of his time in the library of the Jesuit College. Possibly this was the beginning of his leaning toward Catholicism. At all events, he later became a Roman Catholic and wrote in support of that faith at a time when to be other than a Protestant in England was extremely dangerous. Sometime previous to 1600 he took a degree of doctor of medicine at Avignon and wrote among other medical treatises one on the plague. Of this disease, it is said, he died in 1625.

Source of "Rosalynde": "The Tale of Gamelyn." Lodge did not invent the plot of "Rosalynde." The story is based upon "The Tale of Gamelyn." This is a narrative in rough ballad form, written in the fourteenth century and formerly attributed to Chaucer. Indeed all the copies of it that have been preserved occur in the manuscripts of the "Canterbury Tales" under the title "The Coke's Tale of Gamelyn." From the "Tale" Lodge borrowed and adapted the account of the death of old Sir John of Bordeaux, the subsequent quarrel of his sons, the plot of the elder against the younger by which the latter was to be killed in a wrestling bout, the wrestling itself, the flight of the younger accompanied by the faithful Adam to the Forest of Arden, and their falling in with a band of outlaws feasting. Yet from the "Tale" Lodge took hardly more than a suggestion. All the love story was his own. Original also, so far as we know,[1] was the story of the two kings, and the pastoral element—for "Rosalynde" is a pastoral romance.

[Footnote 1: It has been conjectured that Lodge drew upon some Italian novel for the material that he did not find in "The Tale of Gamelyn." There seems, however, no ground for denying to Lodge credit for some originality; for the novel, if it ever existed, has been lost.]

Form: A Pastoral Romance. As a pastoral romance it belongs to the class of books of which Sidney's' "Arcadia" is the most famous representative in English. The "Arcadia" was published in 1590—the same year as "Rosalynde"—though it had been written some ten years earlier. The literary genus to which they belong is a very old one. The prose pastoral romance, that kind of prose romance which professes to delineate the scenery, sentiments, and incidents of shepherd life,[1] is, like most other literary forms, Greek in origin. It goes back at least to the "Daphnis and Chloe" of Longus, the Byzantine romancer of the fifth century A.D. Longus represents the romantic spirit in expiring classicism, the longing of a highly artificial society for primitive simplicity, and the endeavor to create a corresponding ideal. Indeed the pastoral has always been a product of a highly artificial age. Naturally, therefore, it has always been written by men of the city rather than by men of the country. It is distinctly an urban product. That it was so accounts in part for the idealized view of life that it presents. Speaking of the pastoral, Doctor Johnson says in his ponderous way:[2]

Our inclination to stillness and tranquillity is seldom much lessened by long knowledge of the busy and tumultuary part of the world. In childhood we turn our thoughts to the country, as to the region of pleasure; we recur to it in old age as a port of rest, and perhaps with that secondary and adventitious gladness, which every man feels on reviewing those places, or recollecting those occurrences, that contributed to his youthful enjoyments, and bring him back to the prime of life, when the world was gay with the bloom of novelty, when mirth wantoned at his side, and hope sparkled before him.

[Footnote 1: Dr. Johnson defines a pastoral as "the representation of an action or passion by its effects upon a country life." See The Rambler, Nos. 36 and 37.]

[Footnote 2: The Rambler, No. 36. See also Steele's essays on the pastoral in The Guardian, Nos. 22, 23, 28, 30, 32. No. 22 is particularly interesting, because in it Steele assigns three causes for the popularity of the pastoral form,—man's love of ease, his love of simplicity, and his love of the country. Pope's remarks on the pastoral, which may be found in The Guardian, No. 40, are also worth referring to in this connection.]

Probably Doctor Johnson was entirely right about the perennial charm of the pastoral and in his theory that its charm is potent in the direct ratio to the square of the distance that separates the writer and reader from rural life itself. It is not strange, therefore, that in the newly awakened interest in the classics that characterized the Renaissance, when literature was so largely a product of city culture, the revival of the pastoral should have been one of the first manifestations of the earlier Renaissance humanism.

Spanish Influence. Even when all due credit has been given to the charm of the pastoral romance, it still remains doubtful whether the influence of the Greek and Latin classics alone is sufficient to explain its vogue in the Elizabethan age. Their influence, though undoubtedly great, was scarcely sufficient to account for the naturalization in England of so exotic a form as the pastoral. Indeed the pastoral never was thoroughly naturalized, remaining to the end somewhat alien to its English surroundings. Shepherds with their oaten pipes were never quite at home in the English climate, which is ill suited to life in the open, to loose tunics, and bare limbs.[1] It is doubtful whether the pastoral would have become popular in England without the stimulus furnished by contemporary European literature. Most influential of these contemporary influences was the "Diana Enamorada," published about 1558, a Spanish pastoral romance written by Jorge de Montemayor, a Portuguese by birth, a Spaniard by adoption. Although the English translation of the "Diana" did not appear until 1598[2] it was well known to Sidney, who translated parts of it, and imitated it in his "Arcadia" (1590), and to Greene, whose "Menaphon," also an imitation of the "Diana," had appeared in 1589, the year before "Rosalynde." Though it is entirely possible that Lodge may have imitated Greene, it is probable that he, like Greene, had read the "Diana," for it is certain that he knew Spanish,[3] as well as French and Italian, and the "Diana" was already, it is said,[4] the most popular book in Europe.

[Footnote 1: Steele, speaking of the pastoral (The Guardian, No. 30), says, "The difference of the climate is also to be considered, for what is proper in Arcadia, or even in Italy, might be quite absurd in a colder country."]