The essay that begins this introductory volume to the Adages explores the development of the Collectanea and its transformation into the Adagiorum chiliades.

Proverbs constitute a rich archive of historical, cultural, and linguistic significance that affect genres and linguistics codes. They circulate through writers, texts, and communities in a process that ultimately results in modifications in their structure and meanings. Hence, context plays a crucial role in defining proverbs as well as in determining their interpretation. Vincenzo Brusantino’s Le cento novella (1554), John Florio’s Firste Fruites (1578) and Second Frutes (1591), and Pompeo Sarnelli’s Posilecheata (1684) offer clear representations of how traditional wisdom and communal knowledge reflect the authors’ personal perspectives on society, culture, and literature. The analysis of the three authors’ proverbs through comparisons with classical, medieval, and early modern collections of maxims and sententiae provides insights on the fluidity of such expressions, and illustrates the tight relationship between proverbs and sociocultural factors. Brusantino’s proverbs introduce ethical interpretations to the one hundred novellas of Boccaccio’s The Decameron, which he rewrites in octaves of hendecasyllables. His text appeals to Counter-Reformation society and its demand for a comprehensible and immediately applicable morality. In Florio’s two bilingual manuals, proverbs fulfill a need for language education in Elizabethan England through authentic and communicative instruction. Florio manipulates the proverbs’ vocabulary and syntax to fit the context of his dialogues, best demonstrating the value of learning Italian in a foreign country. Sarnelli’s proverbs exemplify the inherent creative and expressive potentialities of the Neapolitan dialect vis-à-vis languages with a more robust literary tradition. As moral maxims, ironic assessments, or witty insertions, these proverbs characterize the Neapolitan community in which the fables take place.

This collection of essays uncovers a wide array of medieval writings on cosmopolitan ethics and politics, writings generally ignored or glossed over in contemporary discourse. Medieval literary fictions and travel accounts provide us with rich contextualizations of the complexities and contradictions of cosmopolitan thought.

A study of the concept of custom, the basis of England's common law, in literary experiments of sixteenth-century England and Ireland.

The Adagia of Erasmus (surely the original best-seller) was first published in 1500. It went through numerous impressions and ten major revisions in the course of Erasmus's life. Its influence was incalculable. It disseminated humanist learning and humanist attitudes among the new reading public to such an extent that it can be claimed as one of the books that contributed most to form the European mind. The adages were proverbs or popular sayings taken from classical literature. Many are part of the common stock of our speech today. A necessary evil, cupboard love, a rare bird, an iron in the fire, are all to be found in the Adagia. Erasmus refers each to its source; then follows with a commentary on the meaning and with whatever ideas and personal observations arose from it. The book's influence waned after his death.

This study examines the transmission and transformation of commonplace wisdom in Renaissance humanism by tracing a series of filiations between classical sayings, anecdotes, and exampes and Renaissance poems, essays, and fictions. The circulation of commonplaces can be understood either as a process of reanimation and revitalization, where frozen sayings thaw out and come to life, or conversely as a process of immobilization and incrustation that petrifies tradition. The paradigmatic figure for this process is the proverbial dance around the well, which expresses both the danger and the compulsion of borrowed speech.