Crowdsourcing Untraced Passages

Building on prior work on Bel-vedére (notably by Charles Crawford) and drawing on digital resources (most importantly EEBO-TCP), our edition, published in July 2020, identifies the sources of 3,556 passages. That means that 926 passages are untraced in it.

As of July 2020, we invite anyone working on early modern literature or in relevant areas to contribute to our project by helping us identify any of the remaining lines that may be familiar to you. Any such contributions from the public are fully credited on this website. A Word document with the list of all the passages that remain untraced is downloadable below. The number beside each passage refers to the Quotation Numbers (QNs) from 1 to 4,482 that we use in our edition.

We regularly update the list below by indicating which previously untraced passages have now been traced, to what source text, and by whom, and how many passages still remain untraced.

We are grateful to the following scholars who have so far contributed source identifications (updated 29 June 2021):

Andreas P. Bassett (identified below as ‘APB’): 28 passages

Richard D. Brown (identified below as 'RDB'): 1 passage

Elisabeth Chaghafi (identified below as ‘EC’): 17 passages

Joshua McEvilla (identified below as ‘JM’): 131 passages

Matthew Steggle (identified below as ‘MS’): 1 passage

More generally, we are grateful for all suggestions and constructive feedback and may be contacted by email at lukas.erne[at]unige.ch and devani.singh[at]unige.ch

Download untraced passages in .doc format

Number of newly identified passages: 178

Number of passages that remain untraced: 748

Newly identified passages:

God is beyond fraile sence to comprehend,
He first began all, and of all is end.

Source:

Francis Meres, Palladis tamia Wits treasury (1598, STC 17834), B3v (prose).

‘so God is not to be comprehended of vs by sight, or by any other fraile sence, but is to bee looked vpon with the eyes of our mind, where we see his wonderful and excellent works. Lactantius lib. 7. cap. 1.’

(EC)

Little auailes Gods gifts where wants his grace.

Source:

William Baldwin, The last part of the Mirour for magistrates (1578, STC 1252), S7r

‘And God with gifts endowed mee largely heare. / But what auayles his giftes where fayles his grace?’

(JM)

Gods mercie doth his iustice farre exceed.

Source:

George Wateson, ‘The Writers intent’, in The Cures of the Diseased (1598, STC 25106a), A4r

‘But God, whose mercie, iustice doth exceed,’

(JM)

Happy are they who fauour from God find.

Source:

Times Journey to seeke his daughter Truth (1599, STC 19818), E4r

‘Happy are they from God such fauour finde; / Ah happie, yea thrice happie sure are those, / Whose minds thus graciously God doth dispose.’

(JM)

113

Thoughts fixt on heauen, contemne all earthly things.

Source:

Thomas Churchyard, Churchyards challenge (1593, STC 5220), C3v.

‘The heauenly thoughts, doe hate all earthly things,’

(JM)

146

Repentance brings the keyes of conscience.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Prayer’, C5v (prose)

‘Prayer & repentance, bringeth peace to the vnquiet conscience.’

(JM)

290

Vntruth, saith Seneca, are meetest Armes,
For any coward or base minded man.

Source:

Pierre de la Primaudaye, ‘Of Fidelitie, Forswearing, and of Treason’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), 2D7v (prose)

‘Guile and fraud (saith Seneca) are meete weapons for a cowardly and base-minded man.’

(EC)

363
Love makes virtue live, and vice to die.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Loue’, D3r

‘Loue maketh a man that is naturally addicted to vice, to bee endued with vertue,’

(JM)

374

Immortall vertue liues an endlesse date.

Source:

Edmund Spenser, Complaints. Containing sundrie small poemes of the worlds vanitie (1591, STC 23078), K3v

‘And here wise Curius, companion / Of noble vertues, liues in endles rest;’

(JM)

376

The worlds opinion so doth vertue smoother,

As one beares that belongs vnto another

Source:

Guillaume de la Perrière, The theater of fine deuices Devices containing an hundred morall emblemes. First penned in French by Guillaume de la Perriere, and translated into English by Thomas Combe (1614*, STC 15230), D5r

‘And now affection reason so doth smother, / Men giue to one what doth belong t’another.’

(JM)

425

Take faith from iustice, all things runne to spoile.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Oaths’, V2r (prose)

‘VVhere fayth is taken from oathes, justice is ruind, loue vvounded, and societie confounded.’

(JM)

430

Faith is the true foundation of the soule,

And soonest doth redeeme the same from sinne.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Oath’, V2v (prose)

‘Fayth is the deuotion of the soule, and the redemption of the same. Ierom.’

(JM)

446

Let none speake ill of vs, said Pittacus,
To whome we stand obliged by our faith.

Source:

‘Therefore we must take good heed (as Pittacus said) That fame speake not euill of vs to them vnto whom we haue given our faith.’

(EC)

487

Who cannot feare to loose, ne’re hopes to haue.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), Q6v (prose)

‘Hee needs not feare to loose by his change, that hopes for no help, nor hath any more to loose.’

(JM)

505

Small is his gaine that hopes for golden griefe.

Source:

Robert Greene, Arbasto The anatomie of fortune (1589, STC 12219), C2v (prose)

‘shal I esteeme that louer happy, whose greatest gaine is but golden griefe’

(JM)

591

Louers well wot, what griefe it is to part,

When twixt two bodies liueth but one heart.

Source:

Richard Linche, Diella certaine sonnets, adioyned to the amorous poeme of Dom Diego and Gineura (1596, STC 17091), E1v

‘Let Louers iudge how grieuous us to part, / From two, twixt whom, there lyueth but one hart.’

(JM)

667

Loue wonne in heat, will with a cold be lost.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Loue’, D3v (prose)

‘Loue that is soone gotten in a heate, will quickly away with a cold.’

(JM)

703

Hate without might comes euermore too late.

Source:

[Mary Herbert, Countess of Pembroke] Robert Garnier, The tragedie of Antonie. Doone into English by the Countesse of Pembroke (1595, STC 11623), F2v

‘Hate without pow’r comes commonly too late.’

(JM)

751

Chastitie lost, can neuer be restor’d.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Precepts’, M7v (prose)

‘Feare to hazarde that for the gaine of a momentary pleasure, which being once lost, can neuer be recouered. Aug.’

(JM)

759

No princes wealth can prize true chastitie.

Source:

Michael Drayton, ‘The Legend of Matilda the chaste’, in The Tragicall Legend of Robert, Duke of Normandy (1596, STC 7232), G2v

‘What Princes wealth can prize thy Maiden-head?’

(JM)

911

Alcestaes beautie made Mæanders Swannes,

To leaue the flood and on her shoulders pearch.

Source:

Alexandre de Pontaymeri, A womans woorth, Worth defended against all the men in the world (1599, STC 11831), F11v (prose)

‘Admetus wife [i.e., Alcestaes] was of such admirable beauty, as the Swannes of Meander would leaue the riuer to follow her, and pearch many times vpon her shoulders.’

(EC, JM)

920

Suspitious eyes are messengers of woe.

Source:

Dunstan Gale, Pyramus and Thisbe (1617, STC 11527), C4r

‘Suspicious eyes, quick messengers of wo.’

(APB)

946
Iealousie is the torment of the mind,

For which, nor wit, nor counsell helpe can find.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Iealousie’, D5r

‘Iealousie is a hell to the mind, and a horror to the conscience, suppressing reason, and inciting rage.’

(JM)

969

Chrysippus holds, that iealousie ill brookes
A partner in the thing it most esteemes.

Source:

Pierre de la Primaudaye, ‘Of the particular dutie of a Husband towards his Wife’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), 2K5r (prose).

‘Chrysippus calleth it a disease of the minde […] Or otherwise we may say, that iealousie is bred of that loue, which will not suffer a partner in the thing beloued’.

(EC)

995

Discretion practiseth the things are good.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Conscience’, C3r

‘Discerne discreetly, and practise reuerently those thinges that are good,’

(JM)

996

In loue, discretion is the chiefest helpe.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Loue’, D2r

‘It is conuenient in loue to be discreet,’

(JM)

1010

Wise men for fortune doe so well prouide,

That though she shake them, yet they will not slide.

Source:

‘Yet may a man with wisedome so prouide, / To stand so sure, she shall not make him slide.’

(JM)

1030

Wisdome hath charmes and incantations,

Can tame huge spirits and outragious passions.

Source:

George Chapman, ‘Hymnus in Noctem’, Skia nyktos = The shaddow of night (1594, STC 4990), C1r

‘Circkled with charmes, and incantations, / That ride huge spirits, and outragious passions:’

(JM)

1107

Dull idiots neuer learning doe desire,

But hate all such as are by nature wise.

Source:

‘The blockish idiots learning none require, / But hate euen those that are by nature wise:’

(JM)

1110

Some men so striue in cunning to excell,

That oft they marre the worke before was well.

Source:

‘He that infinenesse would excell, / Oft marres the worke before was well.’

(JM)

1146

Robert king of Scicill vs’d to say.
Kingdome and all goe, ere I learning loose.

Source:

Pierre de la Primaudaye, ‘Of Sciences, and of the studie of Letters, and of Histories’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), G1v (prose).

‘Robert king of Ierusalem and Sicilia, a very learned prince, was so affectionated to letters, that he oftentimes said, that if he were to lose either his kingdoms or his learning, he would choose rather to be depriued of them than of knowledge.’

(EC)

1147

Ptolomie Philadelphus, learnings friend,

Fiue hundred thousand bookes had in his studie.

Source:

Pierre de la Primaudaye, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC15233), G1v (prose)

‘What greater testimonie of loue toward Science can one desire than that of Ptolemie Philadelphus, that vertuous king of Egypt, who with incredible charges gathered togither into his librarie fiue hundred thousand bookes, and purposely caused seuentie and two of the most learned and religious men of Iudea to come and translate the holie Bible out of Hebrew into Greeke?’

(JM)

1249

Iest not with Princes if that thou be wise:

For in vnequall iest great daunger lyes.

Source:

‘Sport not with Princes, if that thou be wise: […] / On equall play-fellowes no danger lyes.’

(JM)

1275

Socrates wil’d good kings preferre their friends,
And shewe some kindnesse to their enemies.

Source:

Pierre de la Primaudaye, ‘Of the office and dutie of a Prince’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), 2U3v (prose).

Socrates said, that it was the dutie of a good king to be beneficiall to his friends, and of his enimies [sic] to make good friends,’

(EC)

1288

Fooles set in office, doe their splenes reueale:

And meaning well, most hurt the common-weale.

Source:

‘That sets a foole aloft in office chiefe, / Whereas his malice he may best reueale, / And do most hurt vnto the common weale.’

(JM)

1426

Honour doth euer iudge with lenitie.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Iustice’, M2v (prose)

‘Equitie iudgeth with lenitie, lawes with extreamitie.’

(JM)

1449

He that contends with th’inferiour sort,

May with dishonour reape but bad report.

Source:

‘For he that striueth with th’inferiour sort, / Shall with dishonour reape an ill report.’

(JM)

1454

Honour is like a vaine, yet pleasing dreame.

Source:

Celestiall elegies of the goddesses and the Muses (1598, STC 21225), D1v

‘Houour is like a vaine but pleasing dreame, / Wee see the fayrest flowers soone fade away,’

(JM)

1456

As fairest blossoms soone are nipt with frost,

So honours pride by fortunes frownes are crost.

Source:

Francis Meres, Palladis tamia Wits treasury (1598, STC 17834), K1v (prose)

‘As the finest buds are soonest nipt with frostes; and the sweetest flowers sorest eaten with Cankers: so the ripest and youngest wittes are soonest ouergrowne with follies.’ (K1v)

(JM)

1522

Philoxenus the Poet did esteeme
Nothing so precious as discreete aduise.

Source:

Pierre de la Primaudaye, ‘Of Reprehension and Admonition’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), L7v.

‘Philoxenus the poet may also serue for a witnes of free correction, void of all flatterie in regard of great men. For when Dionysius prince of Syracusa sent vnto him a tragedie of his owne making, that he should read and correct it, he sent it backe againe vnto him all rased and blotted from the beginning to the end, bicause he found it in no respect worthie to be published.’
(EC)

1543

Where iustice swayes in time of peace and quiet,

It fits not shifters fishing, nor their diet.

Source:

‘Iustice in force, peaceable times and quiet / Fits not their fishing, nor can serue their diet.’

(JM)

1561

Wrongs are remembred while the scarres remaine.

Source:

Robert Greene, Planetomachia (1585, STC 12299), E4v (prose)

‘And hast thou not yet doating foole, learned, that it is better to trust an open enimy then a reconciled friend, that iniuries maye not be forgotten as long as the scarres remaine,’

(JM)

1650

As desolation dwelles where discord is,

So where is concord, liues all happinesse.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Peace’, B8r (prose)

‘Concord maketh small thinges mightily to increase, but discord maketh great things sodainly to decay.’

(JM)

1651

As Laurell euer crownes the Conquerour,

So peace becommeth any Emperour.

Source:

Charles Fitz-Geffry, Sir Francis Drake his honourable lifes commendation, and his tragicall deathes lamentation (1596, STC 10943), D6r

‘And as the Lawrell crown’d him conquerour, / So did the Olive shew him counselour.’

(JM)

1652

As they that seeke their harme, deserue to haue it,

So they which flie from peace, should neuer feele it.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Peace’, B8r (prose)

‘To flye from peace which wee should earnestly pursue, is to followe discord and our owne destruction.’

(JM)

1726

Warre doth defend our right, repulse our foes.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Warre’, N7v (prose)

‘Warre is most lawfull, when it is warranted by the Word, eyther to defend a mans owne right, or to repulse the enemies of God. Lactan.’

(JM)

1732

Ambition is the chiefest cause of warre.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Warre’, N8r (prose)

‘Diuersity of religion, is the ground of ciuill warre in show, but it is ambition in effect.’

(JM)

1737

As cunning Pilots best can guide the ship,

So expert Captaines aptest manage warre.

Source:

Robert Cawdry, A treasurie or store-house of similies both pleasaunt, delightfull, and profitable, for all estates of men in generall. Newly collected into heades and common places (1600, STC 4887), M3v (prose)

‘As the Shipmaisters are such as haue cunning to guide the ship, wherin both themselues and other men do saile: So almightie God, maketh choise of such to guide his Church, as can gouern themselues, and so many as are committed to their charge.’

(JM)

1790
Where fame beares sway, there Cupid will be bold.
Source:

Richard Edwards, The paradise of daintie deuises containying sundrie pithie preceptes, learned counsailes and excellent inventions (1585, STC 7520), H4r

‘Where fancie beareth sway, there Cupid will be bold,’

(APB)

1792

As thunder nor fierce lightning harmes the Bay,

So no extremitie hath power on fame.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Vertue’, K8r (prose)

‘As lightning dooth blast all trees besides the Lawrell tree, as sayeth Plinie lib. 2: so a great calamitie dooth take all thinges away, besides Vertue. For constant Vertue is a faire beautifull Baytree, alwayes greene, not to bee blasted by any lightning, nor to be destroyed by any thunder claps. Hector Pintus in cap. 17. Ezechiel.’

(JM)

1793

As precious stones (though set in Lead) will shine,

So fame in poorest corners will appeare.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Vertue’, K8r (prose)

‘As in the stone Opalum the semblance of manie precious stones is seene, as the firinesse of the Carbuncle, the purple of the Amethist, and the greennesse of the Emeralde, and all these shining togither after an incredible mixture: so all vertues are contained in the holy Scriptures, and doe shine there after a wonderfull manner.’

(JM)

1794

As earth producing salt, brings nothing else,

So vertue, seeking fame, craues nothing else.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Doctors and Doctrine’, I1r (prose)

‘The earth which bringeth foorth salt, bringeth foorth none other thing: so wittes fruitfull in learning, are not of such validitie in other matters. Plin. lib. 31. cap. 7.’

(JM)

1795

As many voices make the consort sweet,

So many vertues doe confirme true fame.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Doctors and Doctrine’, I1r (prose)

‘As a consort consists of diuerse voyces: so erudition is a mixture of diuerse disciplines. Seneca.’

(JM)

1819

The benefits of peace deserue more praise,

Than all the cunningst stratagems of warre.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Prayse’, R6v (prose)

‘As it is seemely for a Philosopher, and a wealthy man to praise the profits of peace; euen so in his mouth it is vncomly to prate of the perrils of warre.’

(JM)

1835
An open praise deserues a secret doubt.
Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Prayse’, R6v (prose)

‘He that praiseth a man openly, wil not stick to flatter him secretly. Diog.’

(JM)

Analogue:

Ignoto, ‘To looke vpon a worke of rare deuise’, anonymous commendatory poem in Edmund Spenser, The Faerie Queene (1590, STC 23080), 2P5v

‘Some secret doubt, whereto the prayse did tend.’

(APB)

1848

As fooles in folly are not to be sooth’d,

So wicked actions are not to be prais’d.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Praise’, Z4v (prose)

‘so if thy friende can be made better with praising, it is expedient sometimes to praise him: but if he cannot, to what ende is vnprofitable soothing? Idem’

(JM)

1898
Small is that friendship table-talke will cracke.
Source:

Politeuphuia Wits common wealth (1598, STC 15686), I8v (prose)

‘That friendship is of a brittle mould which a little table talke will cracke.’

Also in Robert Greene, Morando the tritameron of loue (1584, STC 12276), D2r (prose)

‘that friendshippe is of a brickle mould, that a little Table talke will cracke.’
(APB)

1913

Who neuer had a foe, ne’re knew a friend.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Friendship’, I6r (prose)

‘A knowne foe is better then an vnknowne friend,’

(JM)

1915
A true firme friend will neuer sound retreat,
Nor stoope his sailes for any storme of weather.
Source:

‘But the sound friend will neuer sound retreit, / Nor stoope his sailes for any force of weather,’

(APB)

1921

In earnest, ieast, in quiet, peace or warre:

Neuer presume to try thy foe too farre.

Source:

‘It is not good in peace or warre, / To presse thine enemie too farre.’

(JM)

1923

Amity stretcheth not beyond the Altar.

Robert Greene, The Royal Exchange (1590, STC 12307), ‘Amicitia. Freendship’, B2r

‘Thys diuision sheweth the difference betweene true and fained fréendship, the one beeing momentarie depending on the fauour of Fortune, the other perpetual, which stretcheth vsque ad Aras:’

(MS)

1925
A feigned friend will quickly chaunge conceit.
Source:

‘The fained guest will quickly change conceit.’

(APB)

1930

No foe so fell, or cunning to escape,

As is a friend, clad in a foe-mans shape.

Source:

Geoffrey Whitney, A choice of emblemes (1586, STC 25438), C4v

‘No foe so fell, nor yet soe harde to scape, / As is the foe, that fawnes with freindlie shape.’

(JM)

1935

Forgetfull fooles vnfriendly vse their friends.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Folly’, E8v (prose)

‘A foole that from base pouerty, is raysed vp to riches, and worldly prosperity, is of all men most forgetful and vnfriendly to his friends.’

(JM)

1937

Follie respecteth flatterers more than friends.

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Of Flattery’, E8v (prose)

‘HEe is vnwise, that rather respecteth the fawning words of a flatterer, then the intire loue of a faithfull friend. Mar. Aur.’

(JM)

1942
Who sees their friends in want, and them despise:
When they doe fall, neuer deserue to rise.
Source:

Geoffrey Whitney, A choice of emblemes (1586, STC 25438), D4v

‘And where before their frendes they did dispise, / Nowe beinge falne, none helpe them for to rise.’

(APB)

1986

The shield of patience beares off all mishaps.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Patience’, I4r (prose)

‘Patience is the shield of intolerable wrongs, that lighteneth the burthen of aduersity, and seasoneth the ioyes of prosperity.’

(JM)

2120

Ambitious fauorites alwaies mischiefe bring.

Source:

Samuel Daniel, ‘The Civill Wars of England, Betweene the two Houses of Lancaster and Yorke’, The Poeticall Essayes of Sam. Danyel. Newly corrected and augmented (1599, STC 6261), C3v

‘Presuming fauorites mischiefe euer bring;’

(JM)

2125

It is ambitions sicknes, hauing much,

To vexe vs with defect of that we haue.

Source:

William Shakespeare, The Rape of Lucrece (1594, STC 22345), B4v

‘And this ambitious foule infirmitie, / In hauing much torments vs with defect / Of that we haue:’

(JM)

2134

Aspiring things are readie still to fall.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Presumption’, 2M3v (prose)
‘Aspyring thoughts, as they are loftie so are they perrilous.’

(JM)

2135

Bruises are sooner caught by reaching high,

Than when the mind is willing to stoope low.

Source:

Robert Greene, Penelopes web (1587, STC 12293), D3r (prose)

‘sooner are bruses caught by reaching too hye, then by stooping too low:’

(JM)

2137
Fortune doth neuer grudge at them that fall:
But enuie stings and biteth them that climbe.
Source:

Robert Greene, Penelopes web (1587, STC 12293), D3r (prose)

‘Fortune grudgeth not at them which fall, but enuy bytes thē which clymbes.’

(APB)

2145
The man that doth presume aboue his state,
In stead of loue, incurres but deadly hate.
Source:

‘Who doth presume aboue his state, / Doth still incurre the greater hate.’

(APB)

2253

Nothing auailes, strong bulwarkes, fence or towers:

When treacherous foes all inward strength deuoures.

Source:

Geoffrey Whitney, A choice of emblemes (1586, STC 25438), A2v

‘What can preuaile your bulwarkes? and your towers, / When, all your force, your inwarde foe deuoures’.

(JM)

2275
Hee’s most enuied, that most exceeds the rest.
Source:

Anthony Chute, Beawtie dishonoured written vnder the title of Shores wife Chascun se plaist ou il se trouue mieux (1593, STC 5262), A3v
‘He’s most inuyed most exceeds the rest.’
(APB)

2276

Promotions chaung’d, glorie is enuies marke.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Change’, Q7r (prose)

‘Change of honour is enuies marke.’

(JM)

2325

Philip was told, that men enuied him:

Quoth he; I care not, I haue giuen no cause.

Source:

Robert Allott, Wits theatre of the little world (1599, STC 381) ‘Of Slaunder’, R6v (prose)

‘Phillip was told, that the Grecians spake ill of him behind his backe, notwithstanding he did them much good, & therfore was counsailed to chastice them; VVhat would they doe then, sayd hee, if we should doe them any harme;’

(JM)

2334
Where lust gets footing, shame doth soon ensue.

Source:

Richard Edwards, The paradise of daintie deuises containying sundrie pithie preceptes, learned counsailes and excellent inventions (1585, STC 7520), M3r

‘For want is nexte to wast, and shame doeth sinne ensue,’

(APB)

2347
Lustes Owle-sight eyes are dazeled with the light,
Yet see too clearely in the darkest night.
Source:

Charles Fitz-Geffry, Sir Francis Drake his honourable lifes commendation, and his tragicall deathes lamentation (1596, STC 10943), C2r

‘Oule-sighted eies, that dazled are with light, / But see acutelie in the darkesome night.’

(APB)

2360
The loue of lust is losse vnto our health.
Source:

George Whetstone, A remembraunce, of the woorthie and well imployed life, of the right honorable Sir Nicholas Bacon Knight (1579, STC 25343), C3r

‘To loue his luste, woorkes losse vnto our healthe’

(APB)

2362

Sower is the case that from lusts root doth spring.

Source:

R.S. Esq., ‘In prayse of the Booke’ in Robert Parry, Sinetes passions vppon his fortunes offered for an incense at the shrine of the ladies which guided his distempered thoughtes (1597, STC 19338), A5v

‘Sower is the ease of vices root that springs:’

(JM)

2490

The gulfe of greedinesse will ne’re be fild.

Source:

Edmund Spenser, The Faerie Queene. Disposed into twelue bookes, Fashioning XII. Morall vertues (1596, STC 23082), Z6v-Z7r

‘That is the Gulfe of Greedinesse, they say, / That deepe engorgeth all this worldes pray:’

(JM)

2493

The misers mind is neuer satisfied.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Vsurie’, 2K5v (prose)

‘the Vsurer, the more hee hath, the more he desireth, and lyke hell gates hee is neuer satisfied.’

(JM)

2518

Through idlenes, kingdoms haue ben destroi’d.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Fortune’, Q3r (prose)

‘Through idlenes, negligence, and too much trust in fortune, not onely men, but Citties and kingdoms, haue been vtterly lost and destroyed.’

(JM)

2546

Pythagoras gaue all his schollers charge,
At no time to admit an idle thought.

Source:

Pierre de la Primaudaye, ‘Of Idlenes, Sloth, and Gaming’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), 2B1v (prose).

‘Amongst the obscure precepts which Pythagoras gaue to his Disciples, this was one: Take good heede that thou sit not vpon a bushell: meaning, that Idlenes and Sloth were especially to be eschewed.’

(EC)

2573
Choller vnto digestion is a friend.
Source:

Robert Greene, Greenes neuer too late (1590, STC 12253), C2v

‘choller is a friend to digestion’
(APB)

2605

The elder Cato counsail’d angrie men,

To banish rage, if they desir’d long life.

Source:

‘The Elder Cato hearing certaine men to commend one openly who desperately hazarded himselfe, and was bold without discretion in perils of warre, said vnto them, That there was great difference betweene much esteeming of vertue, and little waighing of life’

(JM)

2618
It’s good abstaining from superfluous feasts:
Where too much feeding maketh men bruit beasts.

Source:
Nicholas Breton, ‘The Pilgrimage to Paradise’, The pilgrimage to paradise, ioyned with the Countesse of Penbrookes loue (1592, STC 3683), D4r

‘Heauens let me fast, from such a loathsome feast, / where to much feeding makes a man a beast.’

(APB)

2636

Too much of any thing conuerts to vice.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Repetition’, V7v (prose)

‘Too much of any thing, changeth the nature of euery thing.’

(JM)

2637
A meane in all things is most commendable.
Source:
Philipp Caesar, A general discourse against the damnable sect of vsurers grounded vppon the vvorde of God, and confirmed by the auctoritie of doctors both auncient, and newe (1578, STC 4342), L1r (prose)

‘And therefore à meane, whiche in euery thing is commendable, must be obserued here.’

(APB)

2806

Abhorre sinne past, preuent what is to come,

These two are things feare not the day of doome.

Source:

William Burton, A sermon preached in the Cathedrall Church in Norwich, the xxi. Day of December, 1589 (1590, STC 4178), F3v (prose)

‘This turning againe is a hatred of all sinne past, with a sorrow for the same, vvith a preuenting of sinne to come, and that vvith a resolution not to embrace it when it is offered againe.’

(JM)

2807

The bait in sight, the hooke much lesse is fear’d.

Source:

William Burton, A sermon preached in the Cathedrall Church in Norwich, the xxi. Day of December, 1589 (1590, STC 4178), B2v (prose)

‘when the baite is most in sight the hooke is least suspected’

(APB, JM)

2858

Men feare not them whose feeble strength they know.

Source:

Robert Garnier, The Tragedie of Antonie (1595, STC 11623), D6v

‘He feares not them, their feeble force he knowes.’

(JM)

2859

Feare commonly doth breed and nourish hate.

Source:

Robert Garnier, The Tragedie of Antonie (1595, STC 11623), F2v

‘Commonly feare doth brede and nourish hate.’

(APB, JM)

2860

Small ease hath he that feared is of all.

Source:

Robert Garnier, The Tragedie of Antonie (1595, STC 11623), F2v

‘Cae. Nothing so much doth make me liue at ease. / Ag. What ease to him that feared is of all?’

(APB, JM)

2935

Oft times we see amidst the greatest cares,

Some ill successe doth slip in vnawares.

Source:

Nicholas Breton, Brittons bowre of delights (1591, STC 3633), ‘Diana virgin, her complaint to the Goddesse Diana’, E2r

‘But well I see amid the greatest cares, / A sudden heart may slippe in vnawares.’

(JM)

2969
Whome fortune scornes, the common people hate.
Source:

Thomas Churchyard, Churchyards challenge (1593, STC 5220), D3v

‘Whom fortune hates, the people doe disdaine.’

(APB)

2996

To him whose hope on fortune doth depend,
Nothing can be assured, Tully saith.

Source:

Pierre de la Primaudaye, ‘Of Fortune’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), 2H2v (prose).

‘To him (saith Cicero) whose hope, reason, and cogitation dependeth of Fortune, nothing can be so certaine or assured vnto him, that he may perswade himselfe it will abide by him, no not one day.’

(EC)

3012

All mens estates alike vnsteadfast are.

Source:

Edmund Spenser, Daphnaïde. An Elegie vpon the death of the noble and virtuous Douglas Howard (1591, STC 23079), C3v

‘For all mens states alike vnstedfast be.’

(RDB)

3058

Fame, cherisher of honour-breathing hearts.

Is valours friend, and nource of sacred Artes.

Source:

Times iourney to seeke his Daughter Truth: And Truths Letter to Fame of Englands Excellencie (1599, STC 19818), D2r

‘Thou cherisher of honour-breathing harts: / Parent of valour: Nurse of sacred Arts;’

(JM)

3159

The most maid-seeming, is not without affection.

Source:

Anthony Chute, Beawtie dishonoured vvritten vnder the title of Shores wife Chascun se plaist ou il se trouue mieux. (1593, STC 5262), C2r

‘For euen the mayden seeming hath affection:’

(JM, APB)

3160

That needs must issue to the full perfection,

Hath grounded-being by the minds affection.

Source:

Anthony Chute, Beawtie dishonoured vvritten vnder the title of Shores wife Chascun se plaist ou il se trouue mieux. (1593, STC 5262), C3r

‘For that will issue to her full perfection / Hath grounded being by the mindes affection.’

(JM, APB)

3179

Fancie is watchfull, and doth seldome sleepe.

Source:

John Lyly, The woman in the moone (1597, STC 17090), D4v

‘For loue is watchfull, and can neuer sleepe.’

(JM)

3206

Desire (saith Socrates) no limits holds,
And therefore hardly can be mastred.

Source:

Pierre de la Primaudaye, ‘Of Couetousnes, and of Prodigalitie’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), 2F7r (prose).

‘It is a hard matter (said Socrates) for a man to bridle his desire, but he that addeth riches therunto, is mad. For couetousnes neither for shame of the world, nor feare of death, will not represse or moderate it self.’

(EC)

3221

Disdaine attends where greatest honour haunts.

Source:

Thomas Churchyard, Churchyards challenge (1593, STC 5220), D4r

‘Disdaine doth drawe, where greatest honor dwels.’

(JM)

3232

Loues passions quenched by vnkind disdaine,

Doth often-times encrease the more desire.

Source:
Barnabe Rich, The aduentures of Brusanus Prince of Hungaria (1592, STC 20977), S4r (prose)

‘the more hee sought to quench his loue by disdaine, the greater increased the same of his desire.’

(APB)

3260

Leudnesse is still defam’d, and euer was.

Source:

Thomas Lodge, A Fig for Momus (1595, STC 16658), E3v

‘For by a fatall law it comes to passe / That lewdnes is defam’d and euer was.’

(JM)

3281

Slaunders like arrowes gainst a wall rebound,

And soon’st of all the slaunderer doth wound.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Patience’, O3v (prose)

‘As arrowes shot forciblie against anie hard substance, do rebound backe againe, but being sent with a milder flight, enter and sticke fast: so wee more exasperate euill speakers by repugning them, when as by patienlie yeelding, wee easilie appease them, and mitigate their fury. Idem hom. 14. in Ioan.’

(JM)

3283

Slaunder may barke at truth, but cannot bite.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Slaunder’, Z3v (prose)

‘They that speake euill, and slaunder the dead, are like enuious dogges, which bite and barke at stones. Zeno.’

(JM)

3294

As vultures prey vpon dead carion,

So slaunderers feed vpon mens liuing names.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Lawyers’, 2G6v (prose)

‘Vultures prey vpon dead carion: so lawyers vpo dissensious & discordious persons’

(JM, APB)

3295

As Somners liue by peoples daily sinnes,

So slaunders liue by killing mens good fame.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Lawyers’, 2G5v (prose)

‘As Sumners liue of the sins of the people: so do lawyers.’

(JM)

3315

Not words, but deeds are still respected most.

Respects nor deedes, nor words, but hopes to win.

Source:

Thomas Middleton, The wisdome of Solomon paraphrased (1597, STC 17906), C4v

‘Hee knowes discretion can make follie yeild, / Life conquere death, and vice a captiue bring: / The other tutred by his mother sin, / Respects nor deedes, nor words, but hopes to win.’

(JM)

3321

With words and gifts, it’s easie to attempt.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Chastitie’, 2D8v (prose)

‘At the sack of Cassannoua in Italy, the souldiers of Frauncis Sforza, bringing him a yong virgin prisoner of incomparable beauty, hee first attempted her with wordes, then with gifts, lastly with threats;’

(JM)

3338

Few words among the wise haue greater grace,

Than long Orations with vnskilfulnes.

Source:

Ecclesiastes, othervvise called The preacher Containing Salomons sermons or commentaries (1597, STC 16696), G4r

‘Few words among the wise, haue greater place, / Then long orations, with vnskilfull race.’

(JM)

3358

The sweetest words may come from sowrest hearts.

Source:

Robert Greene, Alcida Greenes metamorphosis (1617, STC 12216), F3r (prose)

‘So a faire face may haue a foule mind; swéet words, a sowre heart.’

(APB)

3387

Flatterie, is friendships vtter ouerthrow,
The wracke of States, and honest natures foe.

Source:

‘Therefore a friend being opposite to a flatterer, who studieth for nothing but to please, to do and to speake to his liking whom he flattereth (which is enough to ouerthrow friendship, whose strength is onely in vertue)’.

(EC)

3402

Mens pleas in loue, like painters pensils are,

Which figure shadowes, and the substance leaue.

Source:

Robert Greene, Greenes neuer too late (1590, STC 12253), A3v

‘that mens pleas are like Painters pensels, which drawe no substance but shadowes’

(JM)

3408

When greatest braues are brought to trials proofe,

The boasters are content to stand aloofe.

Source:

‘But when they come to triall and to proofe, / Themselues are those will stand most far aloofe.’

(JM)

3418

Flattery is the nurse of wickedness.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Accusation’, X2r (prose)

‘Flattery, the nurse of vice, is the mother of false accusation, but zeale, of iust appeales.’

(JM)

3426

As mothes the finest garments doe consume,

So flatterers feed vpon the frankest hearts.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Sorrow’, Z3v (prose)

‘As a moath doeth eate a garment: so sorrow doth feede on the heart of man. Idem, epist. 8. ad Olympiam.’

(JM)

3434

Wise men (saith Bias) make not all their friends,
But haue a speciall eye to flatterers.

Source:

Pierre de la Primaudaye, ‘Of Friendship, and of a Friend’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), K6v (prose).

‘Therefore Bias said verie well, that a wiseman receiueth not euerie one vnto his friendship.’

(EC)

3470

Where good is found, we should not quit with ill.

Source:

Geoffrey Whitney, A choice of emblemes (1586, STC 25438), V1r

‘For where I good did finde, I ought not ill requite.’
(APB)

3482

The highest iudger quickely can espie,

If faults or fraud doe vnder couert lye.

Source:

Barnabe Googe, A newe booke called the shippe of safegard, wrytten by G.B. (1569, STC 12049), B6v

‘The Judge is wise, and easly can espie / If fault or fraude doe vnder colours lie.’

(JM, APB)

3497

Traiane reproou’d for listning poore mens wrongs,

Said: None should hinder him from doing good.

Source:

Isocrates, A perfite looking glasse for all estates most excellently and eloquently set forth by the famous and learned oratour Isocrates (1580, STC 14275), F3r (prose)

‘Traian being reprooued for his humilitie and lowlinesse vsed toward his subiectes, aunswered: it becommeth me so to vse my selfe towards them, as I being in their case would looke to be delt withal.’

(JM)

3524

When ill is hapt, teares but encrease the ill.

Source:

Edmund Spenser, The Faerie Queene. Disposed into twelue bookes, Fashioning XII. Morall vertues (1596, STC 23082), N1r

‘When ill is chaunst, but doth the ill increase,’

(JM)

3534

Mischiefe oft falls vpon the meaners head.

Source:

Edmund Spenser, The Faerie Queene. Disposed into twelue bookes, Fashioning XII. Morall vertues (1596, STC 23082), 2G4r

‘But th’head fell backeward on the Continent. / So mischieffel vpon the meaners crowne;’

(JM)

3557

One bad done deed, may worke to many ill.

Source:

Henry Lok, Ecclesiastes, otherwise called The preacher Containing Salomons sermons or commentaries (as it may probably be collected) vpon the 49. Psalme of Dauid his father (1597, STC 16696), G3v

‘So one misdeed may worke to many ill.’

(JM)

3558

Euill seeming good, is most pernicious.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Lying’, 2L2 (prose)

‘Lying in doctrine, is most pernitious.’

(JM)

3581

Seuerus caus’d his man be smoakt to death,
Because his deeds should not dishonour him.

Source:

Pierre de la Primaudaye, ‘Of Iniustice, and of Seueritie’, The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men (1586, STC 15233), 2D5v-6r (prose).

‘Alexander Seuerus the Emperour handeled after another fashion, yea more iustly, a seruant of his […] which turned to the great dishonor of his imperiall maiestie […]. This monarch caused him to be tied to a post and choked with smoke, making this proclamation by sound of trumpet, That they which sell smoke, should so perish with smoke.’

(EC)

3583

No man (saith Socrates) should deale vniustly
In any matter, be it ne’re so small.

Source:

‘No man (saith Socrates) ought to commit any vniust act, how small soeuer it be,’
(EC)

3589

Where feares doe Candie-thoughts with Icie-cold,

Heat stirres the tongue to daungers manifold.

Source:

Robert Southwell, Saint Peters complaynt with other poems (1595, STC 22956), C1r

‘Where feare, my thoughts canded with ysie colde: / Heate, did my tongue to periuries vnfolde.’

(JM)

3641

Weeping auailes not, where laments are scorn’d.

Source:

Thomas Kyd, Cornelia (1594, STC 11622), C2v

‘And hell it selfe is deafe to my laments; […] Weeping auailes not, therefore doe I weepe.’

(JM)

3650

Teares are the treasure of a griefe-gald heart.

Source:

‘E.C.’, Emaricdulfe. Sonnets written by E.C. (1595, STC 4268), A7r

‘Teares are the treasure of my griefe-gal’d hart,’

(JM, APB)

3656

Our teares must be as drops of vitall blood,

Not feigned, but deriued from the heart.

Thomas Playfere, A most excellent and heauenly sermon vpon the 23 chapter of the Gospell by Saint Luke (1595, STC 20014), F5r (prose)

‘Not that his heart dropped indeede, but because the teares which he shed, were not drops of water, such as may bee easily forced, comming from the eyes, but drops of bloud, such as christ did sweate, issuing from the heart.’

(JM)

3662

Teares deem’d but silent, are as loud as thunder.

Thomas Playfere, A most excellent and heauenly sermon vpon the 23 chapter of the Gospell by Saint Luke (1595, STC 20014), B3r (prose)

‘A strange speech, I haue heard thy prayers, that I vnderstand well enough, but I haue heard thy teares: what should bee the meaning of this trow you? haue teares tongues, or can they speake? yes indeede I dare bee bold to speake it, the thunder of the Almighty cānot make such a mightie sound,’

(JM)

3664

They seldome doe respect poore beggers teares,

That may haue musique to delight their eares.

Source:

Nicholas Breton, ‘The Countesse of Penbrookes loue’, The pilgrimage to paradise, ioyned with the Countesse of Penbrookes loue (1592, STC 3683), C4r

‘Or who regardes, the rascall beggers teares? / That may haue Musicke to contente his eares.’

(JM)

3666

Weeping is ioy to well-affected minds.

Source:

Thomas Playfere, A most excellent and heauenly sermon vpon the 23 chapter of the Gospell by Saint Luke (1595, STC 20014), B4v (prose)

‘And Ambrose again: to thē that are well affected, weeping is a great delight, they weep as though they wept not.’

(JM, APB)

3668

To weepe for losse, or worldly dignitie

And not for sinne, is meere hypocrisie.

Source:

William Burton, A sermon preached in the Cathedrall Church in Norwich, the xxi. Day of December, 1589 (1590, STC 4178), F4v (prose)

‘The prophane worldling, with Esau weepeth not for his sins, but for the losse of som worldly cōmodity, but this is no true turning.’

(JM)

3685

Whose griefes are great, haue need of quickest cure.

Source :

‘H.C.’, The forrest of fancy (1579, STC 4271), D3r

‘Whose greefes are great, must needes a medicine craue,’

(JM)

3708

The lowly mind doth highest gifts adorne.

Robert Southwell, Saint Peters complaynt with other poems (1595, STC 22956), F2v (prose)

‘as one saith, Humblenesse and lowlinesse of mind, maketh a man highly in fauour with God:’

(JM)

3709

Meeknesse of heart is glorie to man-kind.

Source:

Robert Southwell, Saint Peters complaynt with other poems (1595, STC 22956), F2v-F3r (prose)

‘but meekenesse of heart is the glorie of youth and age,’

(JM)

3717

Gray hath lesse griefe, than costly silken sutes.

Source:

Robert Greene, Greenes neuer too late (1590, STC 12253), G2v (prose)

‘the Shepheards gray hath lesse griefe than the Lordly estates:’

(JM)

3728

An humble mind sauours of pietie.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Brauery’, 2A3r (prose)

‘All outward ornaments are toyes of vanity, but an humble spirit is a token of pietie’.

(JM)

3729

True humblenes doth all mens vertues praise.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Humility’, 2F4v (prose)

‘True humilitie commendeth other mens vertues, without malice or enuy.’

(JM)

3748

Humilitie with perfect grace stands fast,

When all things else are vanished and past.

Source:

Samuel Daniel, ‘The Ciuill wars betweene the two houses of Lancaster and Yorke’, in The Poeticall essayes of Sam. Danyel (1599, STC 6261), B3r

‘Virtue we see, with her faire grace, stands a fast; / For what hy races hath there come to fall, / With low disgrace, quite vanished and past,’

(JM)

3768

The greatest oft may need a weaker helpe.

Source:

Michael Drayton, Englands heroicall epistles (1597, STC 7193), K7v

‘The weakest things become strong props to right;’

(JM)

3798

In equall play-fellowes, no perill lyes.

Source:

‘On equall play-fellowes no danger lyes.’

(APB)

3800
Ech little spot, appeares most in the face.
Source:

‘Each little spot appeares more in the face,’

(APB)

3805

What ere he be, with his superiour playes,
Stands in the mouth of daunger many wayes.
Source:

‘For he that with his owne superiour playes, / Shall finde great perils thereof to arise.’

(APB)

3809

There is no hell, like to declining pompe.

Source:

Anthony Copley, A fig for fortune (1596, STC 5737), B3v

‘There is no hell like to declined glorie,’

(JM)

3811

In high degree small faults are quickely spyde,

But low estate a many errours hyde.

Source:

‘When clothes the carkasse secretly do hide. / By which we note, that in a Princes grace. / A fault seemes greater and is sonner spide,’

(JM)

3817

As in fine cloth the brightest staines we see,

So faults are most discern’d in high degree.

Source:

‘Than in some man of base and low degree: / As in fine cloth the brightest staines we see.’

(JM)

3819

As he that stands on high, stands still in feare,

So they that manage states, doe want no care.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Honour’, 2E2v (prose)

‘As he that stands on a high tower, if his foot but slip is in danger of a shrewde fall: so he that sits in honours seat.’

(JM)

3820

As Rasors are not fit for childrens hands,
So fooles no way beseeme authoritie.

Source:

Geoffrey Whitney, A choice of emblemes (1586, STC 25438), ‘For infantes hande, the rasor is vnfitte,’ (sig. L1r)

(EC)

3872

As it is valour to be conquerour,

So wisdome maketh vse of victorie.

Source:

Robert Greene, Planetomachia (1585, STC 12299), E3v (prose)

‘As it is valour Lyndana to conquer: so it is wisedome to vse the victorie,’

(JM)

3875

As Faulconers doe in Faulcons most delight,
So mightie men reioyceth in their might.

Source:

‘H.C.’, The forrest of fancy (1579, STC 4271), H2r.

‘The Faulkener doth in Faulcon most delight, […] The mighty man reioiceth in his might,’

(EC)

3898

To vaine delights, a man may easily goe:

But safely to returne, may much be fear’d.

Source:

‘So to vaine pleasures it is ease to go, / But to returne againe it is not so.’

(JM)

3902

He that in pleasures vaine doth time bestow,

Treads but the path to his owne ouerthrow.

Source:

‘In pleasures vaine no time bestow, / Lest it procure your ouerthrow.’

(JM)

3908

Low is the stalke, whereon best pleasures grow.

Source:

George Whetstone, Aurelia (1593, STC 25338), C1v

‘Loue is the roote, whereon sweet thoughts do growe:’

(JM)

3929

Vnlawfull pleasures, haste destruction.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Ruine’, P8r (prose)
‘One vnlawfull pleasure, begetteth a thousand lawfull destructions.’

(JM)

3930

Potions (if pleasant) though infectious,

Are sooner ta’ne, than holesome pills for health.

Source:

Robert Greene, Planetomachia (1585, STC 12299), C1v (prose)

‘For sweete promises please more then sower giftes, and pleasant potions are better taken though infectious, then bitter pilles though most holsome.’

(JM)

3991

As sicke men with least anguish are disturb’d,

So to vexe troubled minds, augments their paine.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Perturbations’, X7v (prose)

‘As they that are sicke of a feuer do loath all things: so disturbed minds are stormeblasted on euerie side. Idem Homil. 35. in 1. Cor.’

(JM)

4047

Where need compells, Orations are in vaine.

Source:

Politeuphuia Wits common wealth (1598, STC 15686), ‘Of Ignorance’, H7v (prose)

‘Where there is no capacitie, there perswasions are in vaine. Socrat.’

(JM)

4054

Need makes men seeke for that they somtime scornd.

Source:

Edmund Spenser, ‘Mother Hubberds Tale’ in Complaints. Containing sundrie small poemes of the worlds vanitie (1591, STC 23078), M3r

‘For Miserie doth brauest mindes abate, / And makes them seeke for that they wont to scorne,’

(JM)

4108

What folly can pretend, wisdome preuents.

Source:

Robert Greene, Planetomachia (1585, STC 12299), G4r (prose)

‘But I hope wisdom shal preuent that, which fancy seeketh to pretēd.’

(APB)

4112

Wishes are vaine, where will is follies guide.

Source:

Robert Greene, Planetomachia (1585, STC 12299), H3r (prose)

‘but where will is a subiect to folly, wishes are counted but too fonde.’

(APB)

4115

A foole such pastime with his pleasure maketh,

As in the end his ruine he awaketh.

Source:

‘The foole delights in pleasures that he chuseth, / So long vntill his ruine he awaketh.’

(JM)

4116

Fooles wanting knowledge, doe contemne the wise.

Source:

‘They that want knowledge, do despise / The vertues honoured of the wise.’

(JM)

4121

Learning doth liue in penurie and bare,

When fooles grow rich, and feed on daintiest fare.

Source:

‘The learned liue but poore and bare, / When fooles be rich and better fare.’

(JM)

4148

As spots disfigure any beauteous face,

So follie is the blemish of the mind.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Examples of Life’, 2L2r (prose)

‘As a wart or a wrinkle doth more offend in the face, then great blemishes and skars in another place of the bodie: so small faults, doe seeme great in a Prince, and are very hurtfull, because they are in view of all men, and the people are prone to follow them. idem.’

(JM)

4149

As smoake at highest, soonest vanisheth,

So follie praised, quickliest perisheth.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Wicked and vngodly men’, F8v

‘As the smoke vanisheth, and as the wax melteth before the fire: so shal the wicked perish at the presence of God.’

(JM)

4175

No time so long as that which breedeth griefe.

Source:

Giles Fletcher, Licia, or Poemes of Loue (1593, STC 11055), ‘Elegie III’, K4r

‘No griefe like this, to mourne, and not be heard. / No time so long, as that which breed’s annoy,’

(JM)

4199

Our daily labours harbour deepe distrust.

Source:

‘E.C.’, Emaricdulfe. Sonnets written by E.C. (1595, STC 4268), C3r

‘And hourely labours mixt with deepe vnrest:’

(APB)

4207

As ioynts cut off, the plaister comes too late,

So time being past, repentance booteth not.

Source:

Palladis Tamia Wits Treasury (1598, STC 17834), ‘Time, Age’, X2v (prose)

‘it booteth not to sende for a Phisitian when the sicke partie is alreadie departed: so when time is once past, it can neuer bee recalled againe.’

(JM)

4282

Blame we not youth, if wantonly he wooes,

Since doting old, and booke-wise cannot choose.

Source:

Anthony Chute, Beawtie Dishonoured VVritten Vnder the Title Of Shores Wife (1593, STC 5262), C1v

‘Then blame not yeouth if want only he wooes: / Since doting old and bookewise cannot choese.’

(JM)

4289

Youthfull delights, lode crooked age with griefe.

Source:

George Whetstone, A Remembravnce, of the woorthie and well imployed life, of the right honourable Sir Nicholas Bacon Knight (1579, STC 25343), C3r

‘His youthfull ioyes, lades crooked age with dole,’

(JM)

4378

This life affords no sweet without some sour.

Source:

‘There is no sweet within our powre, / That is not sauced with some sowre.’

(JM)

4381

Life neuer is too short, where death is wisht.

Source:

Robert Southwell, Saint Peters complaynt with other poems (1595, STC 22956), H2r

‘Life is but losse, where death is deemed gaine,’

(JM)

*Concerning the likely publication of Guillaume de la Perrière’s The theater of fine deuices Devices before 1600, see Lukas Erne and Devani Singh, ‘Belvedére (1600) and the Dates of Thomas Combe’s Theater of Fine Devices and Dunstan Gale’s Pyramus and Thisbe’, Notes and Queries, 66.3 (2019), 467-69.