(17) I meene, in sooth, twen Ing[e]land & Fraunce, His purpos was taue had a pes fynall, (Fall of Princes, MS Bodl
. 263; p.
(14) Another copy of the Meditationes, in BodL
, MS Bodley 110, with a text closely resembling that conflated with Royal's in both the Sloane and Salisbury manuscripts, was also purchased from John Pye.
(15) Ibid., 83, translating from Oxford, Bodl
. Laud 642, f.
(4.) 'Commission of Enquiry', Twenty-First Meeting (BODL
, MSS Harvey, Papers 1926-1931).
(16) The Syriac version makes it plausible to read [GREEK TEXT NOT REPRODUCIBLE IN ASCII] or [GREEK TEXT NOT REPRODUCIBLE IN ASCII] here instead of [GREEK TEXT NOT REPRODUCIBLE IN ASCII], which obviously makes no sense, though it is testified by Bodl
. Roe 22,f.[193.sup.v].
It responds chiefly to A Proposition for the Safety and Happiness of the King and Kingdom (1667): dated 18 June, this pamphlet had appeared in early August (Bodl
. B.14.15 Linc., p.
54, see also the purchases of Edward Harley early in 1642, and Sir Robert Harley's book bills for 1648-51: Bodleian Library, Oxford (hereafter Bodl
. Lib.), MS.
Augustine allows these powerful words into his account only in a passing and disparaging paraphrase: "She could not exhibit to men her conscience, but she judged that her self-inflicted punishment would testify her state of mind."(14) The pressures that emphasizing Lucretia's rhetorical manipulation of circumstance might place on a late-medieval, male, clerical reader is evident in the manuscript of Trevet's commentary that I quote from, Bodleian Library MS Bodl
. 292: like the scribe of the manuscript of Salutati's account that Jed discusses (Newberry 93.6), the scribe of Bodleian 292 slips at just the moment where Lucretia transforms herself into an example for chastity.
(9.) The relevant books are Dove's 64 (Bodl
. 771), 70 (e Mus.
. 1 222 Rawlinson C 751); a1400 South Central ML Examples:
(38) Bodleian Library, Oxford (hereafter Bodl
.), Rennell Rodd MSS, box 15, Rodd to Grey (private), 6 Jan.
. L.), the learned John Selden answers a query brought by his close friend Ben Jonson, who wrote for a transvestite stage, about "the literall sense and historicall of the holy text usually brought against the counterfeiting of sexes by apparell," namely Deuteronomy 22:5.