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Footnotes:

• Note 1: KHLC = Kent History and Library Centre, Maidstone; see Probate Records of Canterbury (1396-1858) (PRC): PRC 21/4 Accounts and Inventories (1579-1580). Back to Text
• Note 2: John Gresshop had been Headmaster at the King's School in Canterbury since 1566 and this inventory was taken 23 February 1580, about one or two months after his death. Back to Text
• Note 3: A reply to John Martiall's A Treatyse of the Crosse (Antwerp, 1564). Back to Text
• Note 4: Perhaps Justinian's Digestorum?. Back to Text
• Note 5: Heinrich Knaust (1520-1580), a humanist teacher, also wrote some plays for use in schools, including Dido (Frankfurt am Main, 1566). Back to Text
• Note 6: Mentioned in the play Eastward Hoe by Chapman, Johnson & Marston (1605): Wolf: He is so well given, and has such good gifts. He can tell you almost all the stories of the Book of Martyrs, and speak you all the Sick Man's Salve without book. [V.ii] Back to Text
• Note 7: Perhaps Epistola de Morte Buceri ad Johannem Checum (London, 1561) by Nicholas Carr which was also included in Historia Vera de vita, obitu ... Martini Buceri et Pauli Fagii by Conrad Hubert (Strasburg, 1562). Back to Text
• Note 8: Perhaps Thomas Becon and the 9th century monk Ratramnus who became known as Bertram, author of De Corpore et Sanguine Domini and whom Cranmer's chaplain Becon was fond of quoting (Bertram and the Reformers, p.115). Back to Text
• Note 9: Perhaps An Anatomi, that is to say a Parting in Peeces of the Mass (Strasbourg, 1556) [EEBO text] by Agostino Mainardi under the pseudonym Anthoni de Adamo. The work was orignally published in Latin as Anatomia Missae (1550) and then in Italian as L'Annatomia della Messa. Back to Text
• Note 10: A collection of all Erasmus' works was published in nine volumes in 1540: I | II | III | IV | V | VI | VII | VIII | IX. Back to Text
• Note 11: Perhaps A Notable Collection of Diuers and So[n]dry Places of the Sacred Scriptures which make to the Declaratyon of the Lordes Prayer originally collected by Pierre Viret in French, and translated into English by Anthony Scoloker (London, 1548). Urry transcribes the author's name as "Tirelus" and Kuriyama as "Virelus". Back to Text
• Note 12: Perhaps Bartholomew Traheron, who wrote An exposition of a parte of S. Iohannes Gospel... (1557; EEBO text) and An exposition of the 4 chap. of S. Joans Reuelation... (1558). Back to Text
• Note 13: Perhaps In Habakuk Prophetam V. Fabritii Capitonis enarrationes by Wolfgang Fabricius Capito (1526)? Back to Text
• Note 14: Cranmer's A Confutation of Vnwritten Verities (London, 1556), published just after his death, was a response to A Brief Treatyse Settynge Forth Diuers Truthes... by Doctor Richard Smith (London, 1547). Back to Text
• Note 15: William Whittingham contributed a dedicatory epistle to Christopher Goodman's How superior powers oght to be obeyd of their subiects and wherin they may lawfully by Gods Worde be disobeyed and resisted (Geneva, 1558). Back to Text
• Note 16: Perhaps The iudgement of the Godly and learned father M. Henry Bullinger ... declaring it to be lawfull for the ministers of the Churche of Englande, to weare the apparell prescribed by the lawes and orders of the same realme. by Heinrich Bullinger (London, 1566). The subject of ministers' apparel might also suggest A briefe discourse against the outwarde apparell and ministring garmentes of the popishe church by Robert Crowley (London, 1566), but this is listed seprately later in the inventory. Back to Text
• Note 17: This is likely a mistranscription in the original inventory for Dialogus de Veneficiis written by Lambert Daneau in 1564 on the subject of witchcraft. The 1574 edition of Daneau's work was translated into English by Thomas Twyne, son of the King's School's first headmaster John Twyne, as A Dialogue of Witches (1575). Perhaps Twyne used this very edition of Daneau's text in Gresshop's library as his source for translation. Back to Text
• Note 18: Perhaps A Treatise or Sermon ... Concernynge Magistrates and Obedience of Subiectes by Heinrich Bullinger (London, 1549 - EEBO text). Back to Text
• Note 19: Golding "[t]ranslated out of French"; the original Trattato Utilissimo del Beneficio di Giesu Christo crocifisso (Venice, 1543) that has been attributed to Aonio Paleario, was revealed to have been written by a Benedictine monk Benedetto da Mantova and edited by Marcantonio Flaminio | Wikipedia. Back to Text
• Note 20: Geoffrey Fenton's translation of a recent work by Jean de Serres was published in London in 1570, and covers the first three wars of religion in France up until that date. This could have given the young Marlowe some background and an interest in the subject, although his later dramatisation The Massacre at Paris (c.1592) begins with the St Bartholomew's Day Massacre in 1572. Back to Text
• Note 21: Entitled "A commemoration or dirige of bastarde Edmonde Boner, alias Sauage, vsurped Bisshoppe of London. Compiled by Lemeke Auale. Anno Domini. 1569.". Published on the Catholic former bishop's death, compiled by the pseudonymous Avale. Back to Text
• Note 22: Alternatively A sermon preached at the Tower of London, by M. Dering the xi. day of Dece[m]ber. 1569. Back to Text
• Note 23: A second volume was published in 1576. Arthur Golding produced an English translation A booke of Christian Questions and Answers (London, 1572) | EEBO text. Back to Text
• Note 24: Other sermons by William Fulke were published in 1574, 1577 and 1580. Back to Text
• Note 25: The Mirror for Magistrates was a collection of poems by different authors, each providing a discourse on the life and tragic end of a historical figure to be held up as a mirror for people to judge and learn from. It was first published in 1559 comprising 19 lives, with further editions under different editors published in 1563, 1574, 1578 and later, each adding other lives. Although only contributing two poems first included in the 1563 edition, the entire work seems to have often been ascribed to Thomas Sackville, Lord Buckhurst, perhaps because he was the best known contributor and that his pieces boasted most literary merit. Back to Text
• Note 26: The Fal of the late Arrian (London, 1549) was written by the academic and historian John Proctour supposedly about the anti-trinitarian priest John Assheton. Proctour, a Catholic, included 'heretical' unitarian quotes in order to rebut them. It was three pages from this tract that were discovered in Thomas Kyd's room when it was searched by the authorities in May 1593, and deemed "vile heretical Conceiptes denyinge the deity of Jhesus Christe o[u]r Savior" [British Library, Harley MS 6848, fols. 187–9] that led to Kyd's arrest. Kyd pleaded innocence, claiming that the pages were just "fragments of a disputation" and were in fact Marlowe's, "shufled wth some of myne (unknown to me) by some occasion of wrytinge in one chamber twoe yeares synce" [BL, Harley MS 6849, fols. 218–218v]. Back to Text
• Note 27: Perhaps Institutionum Medicinae ad Hippocratis, Galeni, aliorumque veterum scripta... by Leonhart Fuchs (1555). Back to Text
• Note 28: Although published after Gresshop's inventory was taken, for reference there was an English translation by Thomas Danett entitled "The Historie of Philip de Commines" (London, 1596) (originally written "thirty yeeres since") which is available online via a publication in 1897 by David Nutt in two volumes: Vol I | Vol II. Danett also subsequently published his own A Continuation of the Historie of France... (London, 1600) covering the period from 1498-1559. Back to Text
• Note 29: The genre of the "bellum grammaticale" was popular in the 16th and 17th centuries and used as a means to satirise outmoded styles and present a new method of instruction in the form of a grammatical battle or war. One of the best known was written by the Italian Andrea Guarna (Cremona, 1511) and was published in many countries, including for example an edition "turned into English by W(illiam).H(aywarde)." (London, 1569). Back to Text
• Note 30: The original work (c.1268) is now generally attributed to Hugh Ripelin of Strasburg, having been previously attributed to others, most notably Hugo's contemporary Albertus Magnus (c. 1200-1280). Back to Text
• Note 31: There were many editions, but perhaps one with a commentary may refer to Libri III de officiis cum Hieronymi Wolfii commentariis (1563), a commentary by Hieronymus Wolf (1516-80). Back to Text
• Note 32: Marlowe produced a translation of Amores as Ouid's Elegies, but also clearly knew and was influenced by Metamorphoses in for example his Hero & Leander and Tamburlaine - see for example Anthony Brian Taylor, Notes on Marlowe and Golding, Notes and Queries, 34.2 (1987), pp. 191–193. Back to Text
• Note 33: Foxe completed and published Contra Hieron. Osorium... (London, 1577), a second unfinished rejoinder by Walter Haddon to the Portuguese priest Jerónimo Osório, who had written an epistle translated into English as A Pearl for a Prince (Antwerp, 1565) urging Queen Elizabeth to return to the Roman Catholic communion and accept papal authority. Richard Hillman suggests that the nature of Osório's diatribes was an inspiration to Thomas Kyd for the character of Hieronimo in The Spanish Tragedy - [see Thomas Kyd, The Spanish Tragedy, in T. Betteridge & G. Walker (eds), The Oxford Handbook of Tudor Drama (OUP, 2012) pp. 566–83]. Back to Text
• Note 34: Commentaries on Book V of Tusculanae Quaestiones by Cicero. Back to Text
• Note 35: The author John Bale (1495-1563) had previously written a number of mystery and miracle plays in the 1530's, very much anti-papist in nature, and also notably what is perhaps one of the oldest English language historical dramas, Kynge Johan (c.1538). Although before Marlowe's time at the King's School, it is probably no coincidence that there was funding for school dramas during Bale's time as a prebendary at Canterbury Cathedral from 1560 until his death three years later. Back to Text
• Note 36: Catholic priest Nicholas Sanders had written De Visibili Monarchia Ecclesiae (Leuven, 1571) on the sufferings of English Catholics. Lord Burghley and Archbishop Matthew Parker felt a strong published response refuting Sanders' claims was needed by someone with expertise in civil law. MP Bartholomew Clerke was selected to write the response, aided by Parker, vetted by Burghley, and published as Fidelis Servi Subdito Infideli Responsio... by John Day in 1573. The first word here of this entry in the Gresshop inventory is evidently difficult to make out: [Urry-Canterbury] (p.120) transcribes it as "Rom'archijs" whilst [Kuriyama] (p.188) wonders if it might read "Alworthus [?]". Clerke was appointed Dean of the Arches in May 1573 and would have been known in Canterbury, but neither he nor any other is named as author in the published response, so it is difficult to guess what was intended here in Gresshop's inventory. Back to Text
• Note 37: This is presumably Cartwright's first reply to Whitgift published in 1573. Thomas Cartwright and John Whitgift had become fierce enemies after the latter instigated the puritan's expulsion from Cambridge University in 1570, and the pair waged a heated argument via published pamphlets over five years from 1572-77, initiated by two entitled An Admonition to the Parliament, the second by Cartwright. Back to Text
• Note 38: Perhaps the publication of a work by Gaius Julius Hyginus (c.64 BC–AD 17). His Poeticon Astronomicon (Cologne, 1534), describing the myths associated with the constellations had first been published in Venice in 1487. Hyginus' invaluable collection of myths included in Fabulae was first transcribed and published by Jacob Micyllus in 1535. Back to Text
• Note 39: Perhaps a work by Walter Haddon (1516-72), whose second response to Jerónimo Osório (unfinished at his death and completed by John Foxe in 1577) is listed earlier in Gresshop's inventory. Haddon authored the first response to Osório sponsored by the English government, which was published in Latin and entitled "Gualtheri Haddoni pro Reformatione Anglicana Epistola Apologetica ad Hier. Osorium, Lusitanum" (Paris, 1563/4). Haddon also included this letter in his collection of orations and letters, Lucubrationes (London, 1567) - p.210 onwards. An English translation of Haddon's initial reply by Abraham Hartwell was published as A Sight of the Portugall Pearle (London, 1565). Haddon also published a collection of Poemata (London, 1567) but nothing that might be identified unequivocally by the inventory reference to Opellae ('small works' or 'trifles'?). Back to Text
• Note 40: [Urry-Canterbury] transcribes the author as "Boquino" (p.120) and [Kuriyama] as "Boqnino [?]" (p.188). Could this perhaps refer to the converted Italian reformer Bernardino Ochino (1487–1564) as B.Oquino? There is a link between Ochino and John Ponet (c.1514-56) who is attributed author of Diallacticon Viri Boni et Literati, de Veritate, Natura et Substantia Corporis et Sanguinis Christi in Eucharistia., first published in 1557 (edited by Anthony Cooke and published the year after Ponet's death). Ochino lived in England between 1547 and 1553 where he was befriended by Cooke, made a prebendary of Canterbury Cathedral and wrote Tragoedie or Dialoge of the Vnjuste Vsurped Primacie of the Bishop of Rome, which was translated by Ponet and published in 1549. Back to Text
• Note 41: Johann Manlius (not to be confused with the printer of the same name working in Hungary 1582-1605) was a student of Philip Melanchthon (author of Loci Communes, 1521) and was active between c.1548 and 1563. Manlius produced a number of collections of these Christian "common-places" containing those from the lectures of Melanchthon and others. Manlius includes in this work an account of Johannes Faustus based on information from Melanchthon: "Another posthumous account is that of Johannes Manlius, drawing on notes by Melanchthon, in his Locorum communium collectanea dating to 1562. According to Manlius, Johannes Faustus was a personal acquaintance of Melanchthon's and had studied in Kraków. Manlius' account is already suffused with legendary elements, and cannot be taken at face value as a historical source. Manlius recounts that Faust had boasted that the victories of the German emperor in Italy were due to his magical intervention. In Venice, he allegedly attempted to fly, but was thrown to the ground by the devil." [Wikipedia]. Could this book in Gresshop's library have provided the student Marlowe with his first intriguing introduction to Faustus? Back to Text
• Note 42: Anthony Rush (1537–1577), a former pupil, succeeded John Twyne as the second headmaster of the King's School in 1561 aged about 24. He left the post in 1565 to become chaplain to Thomas Radclyffe, Earl of Sussex, and a year later published A President for a Prince, Wherein is to be seene by the testimonie of auncient writers, the duetie of kings, princes, and gouernours (London, 1566). He later became Chaplain to the Queen, and Dean of Chichester. Back to Text
• Note 43: Possibly (one part of?) De Ratione Discendae Docendaeque Linguae Latinae et Graecae by Antonius van Schore (Strasbourg, 1549). Back to Text
• Note 44: Sermones de tempore [et de Sanctis] was not a unique title e.g. Sermones de tempore et de sanctis by Albertus Magnus (Augsburg, 1478), or Sermones de Tempore by Johann Herolt (1418). Back to Text
• Note 45: Quite possibly The Twelve Caesars by the Roman historian Suetonius (69-122), edited and annotated by Erasmus and Egnazio (1518). Editions entitled C. Svetonii Tranqvilli XII. Caesares comprising "tres libri" were later published by Sebastian Gryphius in Lyon, starting in 1547. Back to Text
• Note 46: If "Frutisius" was perhaps mis-transcribed in the inventory instead of "Fuchsius", this might refer to De Medendis... by Leonhart Fuchs (Basel, 1539). Back to Text
• Note 47: One of Virgil's most famous works is of course the epic poem The Aeneid, from which Marlowe used source material for Dido, Queen of Carthage. Back to Text
• Note 48: Perhaps on the Old Testament books of the major and/or twelve minor prophets, for example Prophetae Isaias, Ieremias, Barvch, Ezechiel, Daniel: cvm duodecim aliis minoribus (Antwerp, 1567). Back to Text
• Note 49: Stephen Gosson (1554-1624) was ten years older than Marlowe, and like him born in Canterbury and baptised in St George's Church. Gosson also attended the King's School whilst Gresshop was headmaster, and is listed as a King's Scholar in the academic year 1567-8. [C.E. Woodruff & H.J. Cape, Schola Regia Cantauriensis: A History of Canterbury School commonly called the King's School (London, 1908), p.90]. He attended Corpus Christi, Oxford, and at some point tried his hand at writing play(s), but is best known for his tract The Schoole of Abuse conteining a plesaunt inuectiue against poets, pipers, plaiers, iesters, and such like caterpillers of a comonwelth (London, 1579). After Thomas Lodge responded, Gosson quickly replied himself with this second tract, The Ephemerides of Phialo, in the same year (1579). Back to Text
• Note 50: Bryan (c.1490-1550) produced his English translation (London, 1548) from a French translation Du Mespris De La Court... (Paris, 1542) by Antoine Allègre (1500-70) of the original work Menosprecio de Corte y Alabanza de Aldea (Valladolid, 1539) written by the Spanish bishop and writer Antonio de Guevara (c.1481-1545). Back to Text
• Note 51: Perhaps A Treatise of the Preparation to the Holy Supper by Yves Rouspeau (1540-1601), "Ttanslated [sic] out of French into English by R.B." (London, 1570). Back to Text
• Note 52: Possibly De Judiciis Vrinarum Tractatus (Paris, 1548), a medical treatise on urine by "Joanne Vasseo", also known as "Johannes Vassaeus" in Latin, whose native name was Jean Vassès of Meaux (1486-1550), and who also translated Galen's commentary on Hippocrates' Epidemics (1531). An English translation The Ivgemēt of Oryne by Humphrey Llwyd (1527–1568) was published in London in 1553. If this was the actual book in Gresshop's library, it could be a (somewhat amusing) mis-transcription of the book's title by those recording the inventory. Back to Text
• Note 53: Canon John Hill was prebendary at Canterbury Cathedral from 1567 until his death in 1597. "JOHN HILL, alias, Bury, of Christ-church, in Oxford, who had succeeded dean Nowel in the prebend of Westminster, resigning it in 1567, was installed prebendary of this church June 29th that year, and his predecessor John Pory was admitted to the canonry of Westminster in his room; so there seems to have been a mutual exchange of these dignities. He was afterwards vicar of Minister, in the Isle of Thanet, and dying in 1597, was buried in this cathedral. His wife Mary survived him, and dying at the latter [e]nd of the same year, was buried near him." - Edward Hasted, Canterbury Cathedral: Canons, in The History and Topographical Survey of the County of Kent: Volume 12 (Canterbury, 1801), p.85 at British History Online [accessed 09 September 2023]. Back to Text
• Note 54: Francis Aldrich was registrar of the Archbishop’s Consistory Court of Canterbury from 1567 until his death in 1602, and lived next to St. Margaret's Church (on St. Margaret's Street) where he also privided accomodation to Marlowe's former school-mate Leonard Sweeting when he was apprenticed to Aldrich. Aldrich's son Simon would much later provide some information about Marlowe's time at Cambridge University that Henry Oxinden recorded in his common-place book in 1641: "Mr Ald. said that Mr Fineux of Dover was an Atheist & that he would go out at midnight into a wood, & fall down upon his knees & pray heartily that the Devil would come, ... he learned all Marlowe by heart & divers other books: Marlowe made him an Atheist..." [Urry-Canterbury] pp.50 and 60-61. Back to Text
• Note 55: Robert Rose was Lower Master (or 'Usher') at the King's School under Gresshop and his successors from 1567 until 1585, and therefore would likely have taught Marlowe in the lower three forms. Rose was also a former pupil, listed as a King's Scholar 1561-2. After leaving the King's School he resided in the village of Bishopsbourne, four miles south-east of Canterbury, where in 1600 he was witness to the will of the theologian Richard Hooker. In 1618, he gave land in Romney Marsh for the benefit of the King's School 'Exhibitions', and died two years later, being buried in the Cathedral on 31 May 1620. He bequeathed £100 by his will to the Blue Coat School located in the poor priests' hospital in Stour Street (now home to the Marlowe Kit) [Woodruff & Cape, 1908 - p.91]. Back to Text
• Note 56: Full transcript of John Gresshop's estate can be found in both [Urry-Canterbury] Appendix II pp.108-122, and [Kuriyama] Appendix pp.179-190. Back to Text