Collected Poems.

1609 Another edition of Cromwell. 1610 Reprint of Collected Poems. 1613 Reprint of Collected Poems. First Part of Polyolbion. 1618 Two Elegies in FitzGeoffrey's Satyrs and Epigrames. 1619 Collected Folio edition of Poems. 1620 Second edition of Elegies, and reprint of 1619 Poems. 1622 Polyolbion complete. 1627 Battle of Agincourt, Nymphidia, &c. 1630 Muses Elizium. Noah's Floud. Moses his Birth and Miracles. David and Goliah. 1631 Second edition of 1627 folio. Drayton dies towards the end of the year. 1636 Posthumous poem appeared in Annalia Dubrensia. 1637 Poems.

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INTRODUCTION

Michael Drayton was born in 1563, at Hartshill, near Atherstone, in Warwickshire, where a cottage, said to have been his, is still shown. He early became a page to Sir Henry Goodere, at Polesworth Hall: his own words give the best picture of his early years here.[1] His education would seem to have been good, but ordinary; and it is very doubtful if he ever went to a university.[2] Besides the authors mentioned in the Epistle to Henry Reynolds, he was certainly familiar with Ovid and Horace, and possibly with Catullus: while there seems no reason to doubt that he read Greek, though it is quite true that his references to Greek authors do not prove any first-hand acquaintance. He understood French, and read Rabelais and the French sonneteers, and he seems to have been acquainted with Italian.[3] His knowledge of English literature was wide, and his judgement good: but his chief bent lay towards the history, legendary and otherwise, of his native country, and his vast stores of learning on this subject bore fruit in the Polyolbion.

While still at Polesworth, Drayton fell in love with his patron's younger daughter, Anne;[4] and, though she married, in 1596, Sir Henry Rainsford of Clifford, Drayton continued his devotion to her for many years, and also became an intimate friend of her husband's, writing a sincere elegy on his death.[5] About February, 1591, Drayton paid a visit to London, and published his first work, the Harmony of the Church, a series of paraphrases from the Old Testament, in fourteen-syllabled verse of no particular vigour or grace. This book was immediately suppressed by order of Archbishop Whitgift, possibly because it was supposed to savour of Puritanism.[6] The author, however, published another edition in 1610; indeed, he seems to have had a fondness for this style of work; for in 1604 he published a dull poem, Moyses in a Map of his Miracles, re-issued in 1630 as Moses his Birth and Miracles. Accompanying this piece, in 1630, were two other 'Divine poems': Noah's Floud, and David and Goliath. Noah's Floud is, in part, one of Drayton's happiest attempts at the catalogue style of bestiary; and Mr. Elton finds in it some foreshadowing of the manner of Paradise Lost. But, as a whole, Drayton's attempts in this direction deserve the oblivion into which they, in common with the similar productions of other authors, have fallen. In the dedication and preface to the Harmony of the Church are some of the few traces of Euphuism shown in Drayton's work; passages in the Heroical Epistles also occur to the mind.[7] He was always averse to affectation, literary or otherwise, and in Elegy viij deliberately condemns Lyly's fantastic style.

Probably before Drayton went up to London, Sir Henry Goodere saw that he would stand in need of a patron more powerful than the master of Polesworth, and introduced him to the Earl and Countess of Bedford. Those who believe[8] Drayton to have been a Pope in petty spite, identify the 'Idea' of his earlier poems with Lucy, Countess of Bedford; though they are forced to acknowledge as self-evident that the 'Idea' of his later work is Anne, Lady Rainsford. They then proceed to say that Drayton, after consistently honouring the Countess in his verse for twelve years, abruptly transferred his allegiance, not forgetting to heap foul abuse on his former patroness, out of pique at some temporary withdrawal of favour. Not only is this directly contrary to all we know and can infer of Drayton's character, but Mr. Elton has decisively disproved it by a summary of bibliographical and other evidence. Into the question it is here unnecessary to enter, and it has been mentioned only because it alone, of the many Drayton-controversies, has cast any slur on the poet's reputation.

In 1593, Drayton published Idea, the Shepherds Garland, in nine Eclogues; in 1606 he added a tenth, the best of all, to the new edition, and rearranged the order, so that the new eclogue became the ninth. In these Pastorals, while following the Shepherds Calendar in many ways, he already displays something of the sturdy independence which characterized him through life. He abandons Spenser's quasi-rustic dialect, and, while keeping to most of the pastoral conventions, such as the singing-match and threnody, he contrives to introduce something of a more natural and homely strain. He keeps the political allusions, notably in the Eclogue containing the song in praise of Beta, who is, of course, Queen Elizabeth. But an over-bold remark in the last line of that song was struck out in 1606; and the new eclogue has no political reference. He is not ashamed to allude directly to Spenser; and indeed his direct debts are limited to a few scattered phrases, as in the Ballad of Dowsabel. Almost to the end of his literary career, Drayton mentions Spenser with reverence and praise.