Marston, John · published 1606 · first performed or written 1604 (Annals) comedy · Children of the Queen's Revels · Blackfriars unassigned nearest T23 Husbands, wives and jealousy · 492 words
Marked words are the most distinguishing words of the nearest topic T23: wife, husband, cuckold, jealousy, woman, jealous, mistress, love, house, honest.
Nay but my Lord, my Lord. You must take it, wear it, keep it, For by the honour of our house and blood; I will deal wisely, and be provident, Your father shall not say I pandarized, Or fondly winked at your affection, No we'll be wise, this night our daughter yields Your father's answer, this night we invite Your presence therefore to a feastful waking, Tomorrow to Ferrara you return, With wished answer to your royal father, Mean time as you respect our best relation Of your fair bearing, (Granuffo is't not good?) Of your fair bearing, rest more anxious, (No anxious is not a good word) rest more vigilant Over your passion, both forbear and bear, Anexou è ampexou, (that's Greek to you now.) Else your youth shall find, Our nose not stuffed, but we can take the wind, And smell you out, I say no more but thus, And smell you out, what, ha' not we our eyes, Our nose and ears, what, are these hairs unwise? Look to't. quos ego, a figure called Aposiopesis or Increpatio. Prove you but justly, loving and conceive me, justice shall leave the gods before I leave thee: Imagination prove as true, as thou art sweet And though the Duke seem wise, he'll find this strain When two hearts yield consent, all thwartings vain. O quick deviseful strong brained Dulcimel Thou art too full of wit to be a wife, Why dost thou love? or what strong heat gave life To such faint hopes? O woman thou art made Most only of, and for deceit, thy form Is nothing but delusion of our eyes, Our ears, our hearts, and sometimes of our hands, Hypocrisy and vanity brought forth, Without male heat, thy most most monstrous being Shall I abuse my royal father's trust, And make myself a scorn, the very food Of rumor infamous? shall I that ever loathed, A thought of woman, now begin to love, My worthy father's right, break faith to him that got me To get a faithless woman? True my worthy Lord, your grace is verè pius. To take from my good father the pleasure of his eyes, And of his hands, imaginary solace of his fading life. His life that only lives to your sole good, And myself good, his life's most only end. Which O may never end. Yes Fawn in time, we must not prescribe to nature, every thing: there's some end in every thing. But in a woman, yet as she is a wife, she is Oftentimes the end of her husband Shall I, I say?— Shall you I say confound your own fair hopes, Cross all your course of life, make yourself vain, To your once steady graveness, and all to second The ambitious quickness of a monstrous love, That's only out of difficulty borne, And followed only for the miracle, In the obtaining? I would ha' ye now, Tell her father all.
seed 43: unassigned · seed 44: unassigned — topic numbers are assigned independently in each run; equal or different numbers say nothing by themselves
Original spelling (EEBO-TCP, unregularized)
Nay but my Lord, my Lord. You must take it, weare it, keepe it, For by the honour of our house and bloud; I will deale wisely, and be prouident, Your father shall not say I pandarizde, Or fondly winkt at your affection, No weele be wise, this night our daughter yeeldes Your fathers answere, this night we inuite Your presence therefore to a feastfull waking, To morrow to Ferrara you returne, With wished answere to your royall father, Meane time as you respect our best relation Of your faire bearing, (Granuffo ist not good?) Of your faire bearing, rest more anxious, (No anxious is not a good word) rest more vigilant Ouer your passion, both forbeare and beare, Anexou è ampexou, (thats Greeke to you now.) Else your youth shall finde, Our nose not stuft, but we can take the winde, And smell you out, I say no more but thus, And smell you out, what, ha not wee our eies, Our nose and eares, what, are these haires vnwise? Looke too't. quos ego, a figure called Aposiopesis or Increpatio. Proue you but iustlie, louing and conceiue me, Iustice shall leaue the gods before I leaue thee: Imagination proue as true, as thou art sweete And tho the Duke seeme wise, heele finde this straine When two harts yeelde consent, all thwartinges vaine. O quick deuisefull strong braind Dulcimel Thou art too full of witte to be a wife, Why dost thou loue? or what strong heat gaue life To such faint hopes? O woman thou art made Most onelie of, and for deceit, thy forme Is nothing but delusion of our eyes, Our eares, our heartes, and sometimes of our hands, Hipocrisie and vanitie brought forth, Without male heat, thy most most monstrous being Shall I abuse my royall fathers trust, And make my selfe a scorne, the very foode Of rumor infamous? shall I that euer loathede, A thought of woman, now begin to loue, My worthy fathers right, breake faith to him that got me To get a faithlesse woman? True my worthy Lord, your grace is verè pius. To take from my good father the pleasure of his eyes, And of his hands, imaginary solace of his fading life. His life that onely liues to your sole good, And my selfe good, his lifes most onely end. Which O may neuer end. Yes Fawne in time, we must not prescribe to nature, euery thing: ther's some end in euery thing. But in a woman, yet as she is a wife, she is Oftentimes the end of her husband Shal I, I say?— Shall you I say confound your owne faire hopes, Crosse all your course of life, make your selfe vaine, To your once steady grauenes, and all to second The ambitious quicknes of a monstrous loue, Thats onely out of difficultie borne, And followed onelie for the miracle, In the obtaining? I would ha ye now, Tell her father all.