- Publisher's Notice
- Hero and Leander.
- To the Right-worshipful Sir Thomas Walsingham, Knight
- Hero and Leander.
- The First Sestiad.
- The Second Sestiad.
- The Epistle Dedicatory
- The Third Sestiad.
- The Fourth Sestiad.
- The Fifth Sestiad.
- The Sixth Sestiad.
- Ovid's Elegies.
- P. Ovidii Nasonis 'amorum Liber Primus
- Elegia I. Quemadmodum a Cupidine, Pro Bellis Amores Scribere Coactus Sit.
- Elegia II. Quod Primo Amore Correptus, In Triumphum Duci Se a Cupidine Patiatur.
- Elegia III. Ad Amicam.
- Elegia IV. Amicam, Qua Arte Quibusque Nutibus In Cæna, Presente Viro, Uti Debeat, Admonet.
- Elegia V. Corinnæ Concubitus.
- Elegia VI. Ad Janitorem, Ut Fores Sibi Aperiat.
- Elegia VII. Ad Pacandam Amicam, Quam Verberaverat.
- Elegia VIII. Execratur Lenam Quæ Puellam Suam Meretricis Arte Instituebat.
- Elegia Ix Ad Atticum, Amantem Non Oportere Desidiosum Esse, Sicuti Nec Militem.
- Elegia X Ad Puellam, Ne Pro Amore Præmia Poscat.
- Elegia XI. Napen Alloqutur, Ut Paratas Tabellas Ad Cornnam Perferat.
- Elegia XII. Tabellas Quas Miserat Execratur Quod Amica Noctem Negabat.
- Elegia XIII. Ad Auroram Ne Properet.
- Elegia XIV. Puellam Consolatur Cui Præ Nimia Cura Comæ Deciderant.
- Elegia XV. Ad Invidos, Quod Fama Poetarum Sit Perennis.
- P. Ovidii Nasonis Amorum. Liber Secundus .
- Elegia I. Quod Pro Gigantomachia Amores Scribere Sit Coactus.
- Elegia II. Ad Bagoum, Ut Custodiam Puellæ Sibi Commissæ Laxiorem Habeat
- Elegia III. Ad Eunuchum Servantem Dominam.
- Elegia IV. Quod Amet Mulieres, Cujuscunque Formæ Sint.
- Elegia V. Ad Amicam Corruptam.
- Elegia VI. In Mortem Psittaci.
- Elegia VII. Amicæ Se Purgat, Quod Ancillam Non Amet.
- Elegia VIII. Ad Cypassim Ancillam Corinnæ.
- Elegia IX. Ad Cupidinem.
- Elegia X. Ad Græcinum Quod Eodem Tempore Duas Amet.
- Elegia XI. Ad Amicam Navigantem.
- Elegia XII. Exultat, Quod Amica Potitus Sit.
- Elegia XIII. Ad Isidem, Ut Parientem Corinnam Servet
- Elegia XIV. In Amicam, Quod Abortivum Ipsa Fecerit.
- Elegia XV. Ad Annulum, Quem Dono Amicæ Dedit.
- Elegia XVI. Ad Amicam, Ut Ad Rura Sua Veniat.
- Elegia XVII. Quod Corinnæ Soli Sit Serviturus.
- Elegia XVIII. Ad Macrum, Quod De Amoribus Scribat,
- Elegia XIX. Ad Rivalem Cut Nxor Curæ Non Erat.
- P. Ovidii Masonis Amorum. Liber Tertius .
- Elegia I. Deliberatio Poetæ, Utrum Elegos Pergat Scribere an Potius Tragoedias.
- Elegia II. Ad Amicam Cursum Equorum Spectantem.
- Elegia III. De Amica Quæ Perjuraverat.
- Elegia IV. Ad Virum Servantem Conjugem.
- Elegia VI. Ad Amnem Dum Iter Faceret Ad Amicam.
- Elegia VII. Quod Ab Amica Receptus, Cum Ea Coire Non Potuit Conqueritur.
- Elegia VIII. Quod Ab Amica Non Recipiatur, Dolet.
- Elegia IX. Tibulli Mortem Deflet.
- Elegia X. Ad Cererem, Conquerens Quod Ejus Sacris Cum Amica Concumbere Non Permittatur.
- Elegia XI. Ad Amicam a Cujus Amore Discedere Non Potest.
- Elegia XII. Dolet Amicam Suam Ita Suis Carminibus Innotuisse Ut Rivales Multos Sibi Pararit.
- Elegia XIII. De Junonis Festo.
- Elegia XIV. Ad Amicam, Si Peccatura Est, Ut Occulte Peccet.
- Elegia XV. Ad Venerem, Quod Elegis Finem Imponat.
- Epigrams By J[ohn] D[avies].
- Ad Musam. I.
- Of a Gull. II.
- In Refum. III.
- In Quintum. IV.
- In Plurimos. V.
- In Titum. VI.
- In Faustum. VII.
- In Katam. VIII.
- In Librum. IX.
- In Medontem. X
- In Gellam. XI.
- In Quintum. XII.
- In Severum. XIII.
- In Leucam. XIV.
- In Macrum. XV.
- In Faustum. XVI.
- In Cosmum. XVII.
- In Flaccum. XVIII.
- In Cineam. XIX.
- In Gerontem. XX.
- In Marcum. XXI.
- In Cyprium. XXII.
- In Cineam. XXIII.
- In Gallum. XXIV.
- In Decium. XXV.
- In Gellam. XXVI.
- In Syllam. XXVII.
- In Syllam. XXVIII.
- In Heywodum. XXIX.
- In Dacum. XXX.
- In Priscum. XXXI.
- In Brunum. XXXII.
- In Francum. XXXIII.
- In Castorem. XXXIV.
- In Septimium. XXXV.
- Of Tobacco. XXXVI.
- In Crassum. Xxxvii
- In Philonem. XXXVIII.
- In Fuscum. XXXIX.
- In Afrum. Xl.
- In Paulum. Xli.
- In Lycum. Xlii.
- In Publium. Xliii.
- In Syllam. Xliv.
- In Dacum. Xlv.
- In Marcum. Xlvi.
- Meditations of a Gull. Xlvii.
- Ad Musam. Xlviii.
- The First Book of Lucan.
- To His Kind and True Friend, Edward Blunt.
- The First Book of Lucan.
- The Passionate Shepherd to His Love.
- Dialogue In Verse.
- No. 1. the Atheist’s Tragedie.
- No. II.
- No. III. a Note
- No. IV.: The Death of Marlowe.
- Scene I.
- Scene II.
- Scene III.
CONTAYNINGE THE OPINION OF ONE CHRISTOFER MARLYE, CONCERNYNGE HIS DAMNABLE OPINIONS AND JUDGMENT OF RELYGION AND SCORNE OF GODS WORDE.
From MS. Harl. 6853, Fol. 320.
That the Indians and many Authors of Antiquitei have assuredly written of aboue 16 thowsande yeers agone, wher Adam is proved to have leyved within 6 thowsande yeers.
He affirmeth That Moyses was but a Juggler, and that one Heriots can do more then hee.
That Moyses made the Jewes to travell fortie yeers in the wildernes (which iorny might have ben don in lesse then one yeer) er they came to the promised lande, to the intente that those whoe wer privei to most of his subtileteis might perish, and so an everlastinge super-sticion remayne in the hartes of the people.
That the firste beginnynge of Religion was only to keep men in awe.
That it was an easye matter for Moyses, beinge brought up in all the artes of the Egiptians, to abvse the Jewes, being a rvde and grosse people.
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That he [Christ] was the sonne of a carpenter, and that, yf the Jewes amonge whome he was born did crvcifye him, thei best knew him and whence he came.
That Christ deserved better to dye than Barrabas, and that the Jewes made a good choyce, though Barrabas were both a theife and a murtherer.
That yf ther be any God or good Religion, then it is in the Papistes, becavse the service of God is performed with more ceremonyes, as elevacion of the masse, organs, singinge men, shaven crownes, &c. That all protestantes ar hipocriticall Asses.
That, yf he wer put to write a new religion, he wolde vndertake both a more excellent and more admirable methode, and that all the new testament is filthely written.
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That all the Appostels wer fishermen and base fellowes, nether of witt nor worth, that Pawle only had witt, that he was a timerous fellow in biddinge men to be subiect to magistrates against his conscience.
That he had as good right to coyne as the Queen of Englande, and that he was acquainted with one Poole, a prisoner in newgate, whoe hath great skill in mixture of mettalls, and havinge learned such thinges of him, he ment. thorough help of a cvnnynge stampe-maker, to coyne fiench crownes, pistolettes, and englishe shillinges.
That, yf Christ had instituted the Sacramentes with more cerymonyall reverence, it would have ben had in more admiracion, that it wolde have ben much better beinge administred in a Tobacco pype.
That one Richard Cholmelei hath confessed that he was perswaded by Marloes reason to become an Athieste.
Theis thinges, with many other, shall by good and honest men be proved to be his opinions and common speeches, and that this Marloe doth not only holde them himself, but almost in every company he commeth, perswadeth men to Athiesme, willinge them not to be afrayed of bugbeares and hobgoblins, and vtterly scornynge both God and his ministers, as I Richard Bome [sic] will justify bothe by my othe and the testimony of many honest men, and almost all men with whome he hath conversed any tyme will testefy the same: and, as I thincke, all men in christianitei ought to endevor that the mouth of so dangerous a member may be stopped.
He sayeth moreover that he hath coated a number of contrarieties out of the scriptures, which he hath geeven to some great men, who in convenient tyme shalbe named When theis thinges shalbe called in question, the witnesses shalbe produced.
Copye of Marloes blasphemyes
as sent to her H[ighness]
[Now-a-days inquiries as to the age of the earth are of interest only to Geologists; and all may criticise with impunity the career of Moses—provided that they do not employ the shafts of ridicule too freely. Marlowe's strictures on the New Testament—grossly exaggerated by the creature who penned the charges—were ma***e from the literary point of view. We should blame nobody to-day for saying that the language of Revelations is poor and thin when compared with the language of Isaiah. Again, as to the statement that Romanism alone is logical, and that Protestantism has no locus standi,—has not the doctrine been proclaimed again and again in our own day by writers whom we all respect? The charge that Marlowe had announced his intention of coining French crowns is so utterly absurd as to throw discredit upon all the other statements It must be remembered that the testimony was not upon oath, and that the deponent was a ruffian.]