The “AMORVM EMBLEMATA,”—_Emblemes of Loue,—with verses in Latin, English, and Italian_: 4to, Antverpiæ, M.DC.IIX., gives the same variation in the reading of the motto as Shakespeare does, namely, “Quod” for “Qui;” and as Daniell had done in _The Worthy Tract of Paulus Jouius_, in 1585, by substituting “_Quod me alit_” for “_Qui me alit_.”[99] The latter is the reading in Paulus Jovius himself,—and is also found in some of the early editions of this play. (See Cambridge _Shakespeare_, vol. ix. p. 343.) The _Amorum Emblemata_, by Otho Vænius, named above, and dated 1608—one year before “PERICLES, PRINCE OF TYRE,” was first published, in quarto—has the Latin motto, “QVOD NVTRIT, EXTINGVIT,” Englished and Italianised as follows: “_Loue killed by his owne nouriture._” “The torche is by the wax maintayned whyle it burnes, But turned vpsyde-down it straight goes out & dyes, Right so by Cupids heat the louer lyues lykewyse, But thereby is hee kild, when it contrarie turnes.” “Quel che nutre, estingue.” “_Nutre la cera il foco, e ne lo priua Quando è riuolto in giù: d’Amor l’ardore Nutre e sfare l’Amante in vn calore, Contrario effetto vn sol suggetto auiua._” At a much earlier date, 1540, Corrozet’s _Hecatomgraphie_ gives the inverted torch as a device, with the motto, “Mauluaise nourriture,”— “Quelcun en prenant ses esbatz M’ainsi mise contrebas La cire le feu nourrissant L’estainct & le faict perissant.” DEVISES Sic spectanda fides. [Illustration: _Paradin, 1562._] But the “device” and “the word” of the fifth knight,— “An hand environed with clouds, Holding out gold that’s by the touchstone tried; The motto thus, _Sic spectanda fides_,” (Act ii. sc. 2, lines 36–38,) “So is fidelity to be proved,”—occur most exactly in Paradin’s “DEVISES HEROIQUES,” edition 1562, leaf 100, _reverse_; they are here figured. Paradin often presents an account of the origin and appropriation of his emblems, but, in this instance, he offers only an application. “If, in order to prove fine gold, or other metals, we bring them to the touch, without trusting to their glitter or their sound;—so, to recognise good people and persons of virtue, it is needful to observe the splendour of their deeds, without dwelling upon their mere talk.”[100]