Lyly, John · published 1592 · first performed or written 1589 (Annals) comedy · Children of Paul's (first) · before the Court T24 Apollo, Phoebus and the Muses typicality 0.69 · 507 words
Marked words are the most distinguishing words of T24: apollo, phoebus, midas, muses, ears, play, hedone, gods, siren, time.
Midas of Phrygia hath asses ears. This is monstrous, & either portends some mischief to the king, or unto the state confusion. Midas of Phrygia hath asses ears? It is unpossible, let us with speed to the king to know his resolution, for to some oracle he must send. Till his majesty be acquainted with this matter, we dare not root out the reeds; himself must both hear the sound, and guess at the reason. Unfortunate Midas, that being so great a king, there should out of the earth spring so great a shame. It may be that his wishing for gold, being but dross of the world, is by all the Gods accounted foolish, and so discovered out of the earth: for, a King to thirst for gold in steed of honour, to prefer heaps of worldly coin before triumphs in warlike Conquests, was in my mind no Princely mind. Let us not debate the cause, but seek to prevent the snares; for in my mind it foretelleth that which woundeth my mind. Let us in. SOphronia, thou seest I am become a shame to the world, and a wonder. Mine ears glow. Mine ears? Ah miserable Midas, to have such ears as make thy checks blush, thy head monstrous, and thy heart desperate? Yet in blushing I am impudent, for I walk in the streets; in deformity I seem comely, for I have left off my tiara; and my heart the more heavy it is for grief, the more hope it conceiveth of recovery. Dread Sovereign and loving Sire, there are nine days past, and therefore the wonder is past; there are many years to come, and therefore a remedy to be hoped for. Though your cares belong, yet is there room left on your head for a diadem: though they resemble the ears of the dullest beast, yet should they not daunt the spirit of so great a King. The Gods dally with men, kings are no more: they disgrace kings, lest they should be thought gods: sacrifice pleaseth them, so that if you know by the Oracle what God wrought it, you shall by humble submission, by that God be released. Sophronia, I commend thy care and courage, but let me hear these reeds, that these loathsome ears may be glutted with the report, and that is as good as a remedy. Midas of Phrygia hath asses ears. Midas of Phrygia hath asses ears? So he hath, unhappy Midas. If these reeds sing my shame so loud, will men whisper it softly? No, all the world already rings of it and as impossible it is to stay the rumor, as to catch the wind in a net that bloweth in the air; or to stop the wind of all men's mouths that breath out air. I will to Apollo, whose Oracle must be my doom, and I fear me, my dishonour, because my doom was his, if kings may disgrace gods. and gods they disgrace, when they forget their duties. What saith Midas?
seed 43: unassigned · seed 44: T27 — topic numbers are assigned independently in each run; equal or different numbers say nothing by themselves
Original spelling (EEBO-TCP, unregularized)
Mydas of Phrygia hath asses eares. This is monstrous, & either portends some mischiefe to the king, or vnto the state confusion. Mydas of Phrygia hath asses ears? It is vnpossible, let vs with speed to the king to know his resolutiō, for to some oracle he must send. Til his maiesty be acquainted with this matter, wee dare not roote out the reedes; himselfe must both heare the sound, and gesse at the reason. Vnfortunate Mydas, that beeing so great a king, there should out of the earth spring so great a shame. It may bee that his wishing for golde, being but drosse of the world, is by all the Gods accounted foolish, and so discouered out of the earth: for, a King to thirst for golde in steede of honour, to preferre heapes of worldly coyne before triumphes in warlike Conquests, was in my minde no Princely minde. Let vs not debate the cause, but seeke to preuent the snares; for in my minde it foretelleth that which woundeth my minde. Let vs in. SOphronia, thou seest I am become a shame to the world, and a wonder. Mine eares glowe. Mine eares? Ah miserable Mydas, to haue such eares as make thy checkes blush, thy head monstrous, and thy hart desperate? Yet in blushing I am impudent, for I walke in the streetes; in deformitie I seeme comely, for I haue left off my Tyara; and my heart the more heauie it is for griefe, the more hope it conceiueth of recouerie. Dread Soueraigne and louing Syre, there are nine dayes past, and therefore the wonder is past; there are manie yeares to come, and therefore a remedie to bee hoped for. Though your cares belong, yet is there roome left on your head for a diademe: thogh they resemble the eares of the dullest beast, yet should they not daunt the spirit of so great a King. The Gods dally with men, kings are no more: they disgrace kings, lest they shuld be thoght gods: sacrifice pleaseth them, so that if you know by the Oracle what God wrought it, you shall by humble submission, by that God be released. Sophronia, I commend thy care and courage, but let me heare these reedes, that these lothsome eares may be glutted with the report, and that is as good as a remedie. Mydas of Phrygia hath asses eares. Mydas of Phrygia hath asses eares? So he hath, vnhappie Mydas. If these reedes sing my shame so lowde, wil men whisper it softly? No, all the world alreadie rings of it and as impossible it is to staye the rumor, as to catch the wind in a nette that bloweth in the aier; or to stop the wind of al mens mouths that breathe out aier. I will to Apollo, whose Oracle must be my doome, and I fear me, my dishonor, because my doom was his, if kings may disgrace gods. and gods they disgrace, when they forget their dueties. What saith Mydas?