Epithalamia in nuptiis ornatissimi humanissimique viri domini m. Ioannis Stridacheri, Tettnangensis, in alma Friburgi Brisgoici schola artium decurionis dignissimi, ethicesque professoris ibidem: et honestissimae, pudicissimaeque virginis Agathae Schnelliae, Tettnangensis

likewise she is born from illustrious parents,
who well boast of their lineage from a swift course.
By the study of virtues and the praise of their merits.
Add that she herself retains the traces of my beauty,
when she could vie with Chione, when she could vie with the looked-upon Dione an epithet of Venus/her mother,
a maiden near to divine decorum.
What? Would not Apollo have loved her instead of Peneis Daphne?
Would Achilles not leave Briseis having seen her,
because of her appearance, which is able to conciliate favor?
Yet beauty can have little, or nothing of vigor,
if virtue does not reign in the human breast,
alone bringing forth the glory of both the mind and the face:
For if only a friendly appearance should commend someone,
truly bloodless statues, and images crafted in the form
of the human body from yellow metal,
beautifully distinguished everywhere with Idaspan Indian/precious stones,
will be of more value than a man deprived of a pleasant countenance:
Thus, will the painting of humans that feeds the eyes in vain
be considered blessed in every part because it is splendid?
The forehead is only an index, not the cause of wickedness and good,
for blemishes did not make Thersites the ugly character in the Iliad wicked:
but a foul mind: just as form did not bless Nereus,
form is a brief good, just as snow while it melts in the South wind.
Therefore, although there may be certain heraldings of form,
and although the face of my student is much celebrated:
Yet Virtue is more pleasing in an excellent body,
which Juno has educated, nor is there rustic shame in her,
to her there is a dowry and riches, the grace of a honeyed tongue,
and six hundred praises, which I pass over in order.