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The Pulter Project
pulterproject.northwestern.edu
Poem 27

On the King’s Most Excellent Majesty

Edited by Andrea Crow
“On the King’s Most Excellent Majesty” is a densely allusive and highly ambiguous political poem. While on the surface the poem implies an encomium to Charles I and his wife Henrietta Maria, the speaker’s expressed desire for political stasis continually comes up against the inevitability of cycles of dissolution and transformation that are so central to Pulter’s poetry. Even as the poem articulates a Royalist longing for the continuation of Charles’s reign, it simultaneously suggests that such resistance to change is as outmoded as the geocentric model of the universe. The poem develops comparisons also made elsewhere in Pulter’s work between Charles I, the sun god Phoebus (the Roman equivalent of the Greek Apollo), and Julius Caesar. Its engagement with figures from Roman literature is in dialogue with the also notably ambivalent final book of Ovid’s Metamorphoses, in which Caesar, like Charles and Henrietta Maria in this poem, is transformed into a star. Although this poem is written from a speaking-position located prior to the Interregnum, such ominous allusions to the death of a ruler suggest that this poem might have been written after Charles’s death. “On the King’s Most Excellent Majesty” also demonstrates the importance of women’s authority in Pulter’s work: Minerva is one of several recurring powerful female characters in Pulter’s collection. In this poem, she emphasizes the centrality of women’s roles in maintaining the state by creatively incorporating the myth of Apollo’s birth under the olive-tree that Minerva created, and by reworking Ovid’s depiction of a ruler’s apotheosis to include Henrietta Maria, treating her as equal to Charles in terms of her significance to the fate of the country. The queen is not mentioned in the title of this poem, but its structure serves to equate her importance with that of the king, turning from praise for Charles in the first eight lines to praise for Henrietta Maria, and finally collapsing both into a third-person collective “they” in the final eight lines.
Compare Editions
i
1Victorious
palm1
, triumphing
laurel2
boughs,
2
Encircles round3
illustrious4
Caesar’s5
brows,
3Whose valor fills with wonder future story
4Whilst virtue crowns him with immortal glory.
5Let bright
Minerva’s6
olive tree7
still grow8
6
To shade his throne9
, whence truth and peace may flow
7
Down to our humble orbs10
; O let him live
8
Still to receive from Heaven, to us to give11
.
9And let his
lovely, loyal, royal12
queen13
10To all succeeding ages still be seen
11A most
unparalled14
pattern of true love,
12Begun on earth, ending in Heaven above.
13O let them in their shining spheres be fixed
14And never with
prodigious15
meteors mixed,
15But by the
primum mobile16
turned round:
16Lasting as
Delia’s17
let their
race18
be found.
17And when
those glittering globes19
are all dissolved,
18
Let them in endless glory be involved20
;
19Till when, let grace and blessing from above
20Descend on them, and all that do them love.
Macron symbol indicating the end of a poem.

Amplified Edition,

edited by Andrea Crowi

Editorial Note

My editions aim to make Pulter’s poetry accessible in two ways. First, I facilitate basic legibility through modernizing spelling and punctuation according to standard American usage and through glossing unfamiliar words, points of intertexuality, and relevant historical contexts. Second, I want to help readers perceive Pulter’s nuanced approach to form and image, both within individual poems and in the extended patterns and ideas that take shape over the course of the manuscript. With this in mind, I have incorporated interpretive readings of the poems into my notes to provide insight into how Pulter’s poetics work and to spur readers to participate in the value-adding work of bringing Pulter’s writing the attentive level of interpretation it deserves.
Macron symbol indicating the end of a poem.
  • Andrea Crow, Boston College
  • palm
    The palm branch is a symbol of victory in the Roman tradition and also alludes to the Christian passion narrative. The palm bears special relevance to the references and images in this poem and throughout Pulter’s manuscript. The palm tree is where the phoenix, a recurring character in Pulter’s poetry, rebirths itself (see Ovid, Metamorphoses, trans. Rolfe Humphries (Bloomington: Indiana UP, 2018), XV.393-98). Additionally, the sun god Phoebus, whom Pulter frequently uses as a figure for Charles I, was said to have been born between a palm tree and an olive tree on the island of Delos. Phoebus is thus sometimes referred to as “Delius,” while his twin sister Diana, is called Delia (see Metamorphoses VI.333-337). In Pulter’s collection, however, “Delia” is consistently used to refer to Phoebus rather than his sister, as in line 16 of this poem. Additionally, according to Christian tradition, palm branches were waved and strewn in the path of Christ at his entrance into Jerusalem on the Sunday before his death (known as Palm Sunday), a connection that weaves an ominous undertone into this hopeful encomium. The phoenix, the cyclically returning sun, and the resurrected Christ all might imply Charles I’s rebirth through his son at the restoration of the monarchy.
  • laurel
    The laurel, like the palm, is also a Roman symbol of victory closely associated with Apollo. He is often depicted wearing a laurel wreath. Virgil describes the tree, also one of Caesar Augustus’ (r. 27 BCE-14 CE) favored symbols, as sacred to Apollo. See Virgil, Aeneid, trans. Frederick Ahi (Oxford: Oxford UP, 2007), 7.59-63 and note to ln. 71 on p. 383.
  • Encircles round
    The phrase “encircle round”—along with the subsequent “our humble orbs” (7), “shining spheres” (13), and “by the primum mobile turned round” (15)—incorporate one of the most dominant motifs in Pulter’s manuscript: the circle. Pulter typically uses the circle to grapple with her inevitable mortality, imagining the dissolution of the body into its elemental form and the celestial afterlife of the soul. See, for example, The Revolution16, The Circle [1]17, The Circle [2]21, The Circle [3]25, and The Circle [4]36. Her transposition of this conceit to the context of the rise and fall of monarchs in this poem exemplifies Pulter’s portrayal of the personal and the political as closely intertwined.
  • illustrious
    Illustrious most overtly means “famous.” However, like another of Pulter’s favorite terms, “influence,” the word at once evokes the ruler’s power and imagines him as an empty vessel directed by outside forces. Pulter cannily plays with this paradox: she frequently employs morphological variations on the word “illustrate” when discussing Charles I. This collocation invites the reader to consider the relationship between the astronomical phenomena of the natural world and the reigns of rulers. The term “illustrious” is ambiguous with regard to agency: it depicts the monarch as a powerful enlightening influence while also making him a passive receptacle who is filled with that “luster” by a higher power; cf. On that Unparalleled Prince Charles the First, His Horrid Murder8: “Unless our God doth a second Charles illustrate / (Which oh, deny not), all our hopes are frustrate” (35-36).
  • Caesar’s
    Although “Caesar” was the title given to Roman rulers, Pulter, like many of her contemporaries, often uses the term to refer to English monarchs, in this case, Charles I. Pulter also refers to Charles I as Caesar in Upon the Imprisonment of His Sacred Majesty13, where she writes, “And thy o’erflowing vengeance thunder down / On these usurpers of our Caesar’s crown” (5-6). The fact that “Caesar” was often used to refer to Julius Caesar in particular is especially relevant given this poem’s similarities to Book XV of Ovid’s Metamorphoses, in which the palm and laurel also serve as central images, and which tells the story of Caesar’s transformation into a star, like that of Charles I and Henrietta Maria in this poem. See Metamorphoses XV.837-848.
  • Minerva’s
    Pulter apparently emends the name originally copied out in the manuscript, “Pallas.” Pallas may refer to Minerva (i.e. the Greek goddess Athena), the Roman goddess of wisdom and war, a correction consistent with Pulter’s specific engagement with Roman literature and history in this poem. The original version of the line may have been intended to refer not only to Athena/Minerva but also to a character in the Aeneid named Pallas, to whom Aeneas extends an olive branch as a sign of peace. See VIII.110-16.
  • olive tree
    The olive tree is a symbol of both peace and victory. In Virgil’s Aeneid, Aeneas offers Evander’s son Pallas an olive branch as a sign of peace (see note 6 above). In Metamorphoses, Ovid recounts how Minerva won Athens in a contest with Neptune by causing an olive tree to rise from the ground, which she gifted to the city (VI.70-102).
  • still grow
    The word “still” can mean “consistently,” here expressing the speaker’s desire for the monarch’s reign to continue uninterrupted into the future. Yet “still,” in the sense of “unmoving,” paradoxically also implies a desires for stasis that is at odds with the “grow[th]” with which the word is paired. This tension suggests that the speaker’s desire that the kingdom will remain unchanged is doomed to be disappointed by the inevitable cycles of growth and transformation so central in Pulter’s work.
  • To shade his throne
    The image of Minerva’s olive tree shading Caesar’s throne extends Pulter’s implicit comparison between Charles I and Phoebus, as Roman myth held that the god was born between an olive tree and a palm tree.
  • Down to our humble orbs
    The “orbs” referenced here may refer to lower cosmic spheres, particularly the earth, or to the eyes of the monarchical subjects looking to the heavens. The comparison, explicit or implicit, of Charles I to the sun is a recurrent motif in Pulter’s poems. Cf. The Eclipse1 and On that Unparalled Prince Charles the First, His Horrid Murder8. This comparison is an extension both of Pulter’s use of Apollo the sun god as a figure for Charles I and her interest in the relationship between celestial bodies and political change.
  • Still to receive from Heaven, to us to give
    “Heaven” may be intended to be elided into a single beat (“heav’n”), as is the case in much of early modern poetry. If taken as two syllables, the extra beat in this line metrically may echo the speaker’s desire to stretch out and sustain a state of contentment against the cycles of fortune.
  • lovely, loyal, royal
    The alliteration and internal rhyme in the phrase “lovely, loyal, royal” lyrically underscores the speaker’s desire for political continuity and harmony.
  • queen
    Charles I’s wife, Henrietta Maria.
  • unparalled
    Pulter’s elision of “unparalleled” to “unparalled” both maintains the line’s metrical regularity and aurally suggests a wish to see Henrietta Maria also remain “unperiled,” free from peril or threat.
  • prodigious
    The term “prodigious” carries several resonances, both positive and negative: ominous, unnatural, amazing, or excellent (OED). This ambiguous word choice indicates Pulter’s speaker’s discomfort with the possible negative outcomes of future political changes, while also suggesting that this resistance is not only futile against the inevitable cycles that are fundamental to Pulter’s cosmology, but also fails to account for the possible good that might come from unpredictable changes.
  • primum mobile
    The primum mobile is the outermost sphere in the geocentric model of the universe, responsible for governing the movements of all celestial bodies. However, many of Pulter’s poems demonstrate her belief in a heliocentric universe (see The Eclipse1, Amplified Edition, note to line 18). This reference thus suggests that the speaker of this poem is futilely desiring an outmoded stasis that cannot be maintained. On Pulter and heliocentrism, see Louisa Hall, “Hester Pulter’s Brave New Worlds,” in Immortality and the Body in the Age of Milton, ed. John Rumrich and Stephen Fallon (Cambridge: Cambridge UP, 2018): 171-86.
  • Delia’s
    Though Delia is typically a nickname for the goddess Diana, throughout Pulter’s manuscript she uses this name to refer to Delia’s brother Phoebus. The appellation refers to their birth on the island of Delos. See notes to lines 1 and 5.
  • race
    “Race” again evinces the tension in this poem between a desire for continuity, suggested by “race” in the sense of a social group imagined to be homogenous and bounded, and the constant encroachment of change, suggested by “race” in the sense of a running or riding contest and the journey through one’s life (OED).
  • those glittering globes
    the sun and the moon.
  • Let them in endless glory be involved
    I.e. “Let them be incorporated into endless glory.” The Latin root word of “involve,” “volvere,” meaning “to roll,” connects this movement to the other cyclical images in this poem.
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