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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Tudor school-boy life - the dialogues of Juan Luis Vives - -Author: Juan Luis Vives - -Translator: Foster Watson - -Release Date: January 2, 2018 [EBook #56286] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK TUDOR SCHOOL-BOY LIFE *** - - - - -Produced by Clarity, Turgut Dincer and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/Canadian Libraries) - - - - - - -</pre> - - -<hr /> -<p class="center">TUDOR SCHOOL-BOY LIFE</p> -<hr /> -<p class="center"><i>All rights reserved.</i></p> - -<hr /> - -<div class="figcenter" style="width: 500px;"> -<img src="images/illus_frontis.jpg" width="500" height="788" alt="Juan Luis Vives." /> -</div> - -<hr /> - -<h1><span class="gesperrt"> -TUDOR<br /> -SCHOOL-BOY LIFE</span></h1> - -<p class="center"><small>THE DIALOGUES</small><br /> -<small><small>OF</small></small><br /> -JUAN LUIS VIVES<br /> -<br /> -<small><small>TRANSLATED FOR THE FIRST TIME INTO ENGLISH<br /> -TOGETHER WITH AN INTRODUCTION BY</small></small><br /> -<br /> -<small>FOSTER WATSON, M.A.</small><br /> -<small><small><small>Professor of Education in the University College<br /> -of Wales, Aberystwyth</small></small></small></p> - -<div class="figcenter" style="width: 50px;"> -<img src="images/pm.jpg" width="50" height="68" alt="" /> -</div> - -<p class="center"><small>LONDON</small></p> - -<p class="center r">J. M. DENT & COMPANY</p> - -<p class="center"><small><small>MCMVIII</small></small> -</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_v" id="Page_v">v</a></span></p> - -<h2>CONTENTS</h2> - -<table summary="Introduction" border="0"><tr> -<td class="tdl" colspan="2"><span class="smcap">Introduction</span>—</td><td class="tdr"><span class="smcap">PAGE</span></td> -</tr><tr><td> </td><td class="tdl"><p class="indent2"> -J. L. Vives: A Scholar of the Renascence</p></td><td class="tdr"><a href="#Page_vii">vii</a></td> -</tr><tr><td> </td><td class="tdl"><p class="indent2"> -The Significance of the <i>Dialogues</i> of J. L. Vives</p></td><td class="tdr"><a href="#Page_xviii">xviii</a></td> -</tr><tr><td> </td><td class="tdl"><p class="indent2"> -The Dedication of the <i>School-Dialogues</i> of Vives</p></td><td class="tdr"><a href="#Page_xxi">xxi</a></td> -</tr><tr><td> </td><td class="tdl"> -Contents of the <i>Dialogues</i></td><td class="tdr"><a href="#Page_xxii">xxii</a></td> -</tr><tr><td> </td><td class="tdl"> -Home and School Life</td><td class="tdr"><a href="#Page_xxiii">xxiii</a></td> -</tr><tr><td> </td><td class="tdl"> -Subject-matter and Style</td><td class="tdr"><a href="#Page_xxxii">xxxii</a></td> -</tr><tr><td> </td><td class="tdl"> -Popularity</td><td class="tdr"><a href="#Page_xxxiv">xxxiv</a></td> -</tr><tr><td> </td><td class="tdl"> -The Greek Words in Vives’ <i>Dialogues</i></td><td class="tdr"><a href="#Page_xxxv">xxxv</a></td> -</tr><tr><td> </td><td class="tdl"> -Euphrosynus Lapinus</td><td class="tdr"><a href="#Page_xxxvi">xxxvi</a></td> -</tr><tr><td> </td><td class="tdl"> -Style</td><td class="tdr"><a href="#Page_xxxvi">xxxvi</a></td> -</tr><tr><td> </td><td class="tdl"><p class="indent2"> -Characteristics of Vives as a Writer of <i>Dialogues</i></p></td><td class="tdr"><a href="#Page_xxxvii">xxxvii</a></td> -</tr><tr><td> </td><td class="tdl"> -Vives as a Precursor of the Drama</td><td class="tdr"><a href="#Page_xxxvii">xxxvii</a></td> -</tr><tr><td> </td><td class="tdl"> -Some Educational Aspects of Vives’ <i>Dialogues</i></td><td class="tdr"><a href="#Page_xxxix">xxxix</a></td> -</tr><tr><td> </td><td class="tdl"> -Vives’ Idea of the School</td><td class="tdr"><a href="#Page_xxxix">xxxix</a></td> -</tr><tr><td> </td><td class="tdl"> -Games</td><td class="tdr"><a href="#Page_xli">xli</a></td> -</tr><tr><td> </td><td class="tdl"> -Nature Study</td><td class="tdr"><a href="#Page_xliv">xliv</a></td> -</tr><tr><td> </td><td class="tdl"> -Wine-drinking and Water-drinking</td><td class="tdr"><a href="#Page_xlv">xlv</a></td> -</tr><tr><td> </td><td class="tdl"> -The Vernacular</td><td class="tdr"><a href="#Page_xlvi">xlvi</a></td> -</tr><tr><td> </td><td class="tdl"> -The Educational Ideal of Vives</td><td class="tdr"><a href="#Page_xlviii">xlviii</a></td> -</tr><tr><td> </td><td class="tdl"><p class="indent2"> -Vives’ Last <i>Dialogue</i>: The Precepts of Education</p></td><td class="tdr"><a href="#Page_l">l</a></td> -</tr><tr> -<td colspan="3"> </td> -</tr><tr> -<td class="tdl" colspan="3"><span class="smcap">Dialogues</span></td> -</tr><tr><td class="tdr2"> -I.</td><td class="tdl"><p class="indent2"><span class="smcap">Surrectio Matutina</span>—<i>Getting up in the Morning</i></p></td><td class="tdr"><a href="#Page_1">1</a></td> -</tr><tr><td class="tdr"> -II.</td><td class="tdl"><span class="smcap">Prima Salutatio</span>—<i>Morning Greetings</i></td><td class="tdr"><a href="#Page_6">6</a></td> -</tr><tr><td class="tdr"> -III.</td><td class="tdl"><span class="smcap">Deductio ad Ludum</span>—<i>Escorting to School</i></td><td class="tdr"><a href="#Page_9">9</a></td> -</tr><tr><td class="tdr2"><span class="pagenum">vi</span> -IV.</td><td class="tdl"><p class="indent2"><span class="smcap">Euntes ad Ludum Literarium</span>—<i>Going to School</i></p></td><td class="tdr"><a href="#Page_11">11</a></td> -</tr><tr><td class="tdr"> -V.</td><td class="tdl"><span class="smcap">Lectio</span>—<i>Reading</i></td><td class="tdr"><a href="#Page_18">18</a></td> -</tr><tr><td class="tdr2"> -VI.</td><td class="tdl"><p class="indent2"><span class="smcap">Reditus Domum et Lusus Puerilis</span>—<i>The -Return Home and Children’s Play</i></p></td><td class="tdr"><a href="#Page_21">21</a></td> -</tr><tr><td class="tdr"> -VII.</td><td class="tdl"><span class="smcap">Refectio Scholastica</span>—<i>School Meals</i></td><td class="tdr"><a href="#Page_26">26</a></td> -</tr><tr><td class="tdr"> -VIII.</td><td class="tdl"><span class="smcap">Garrientes</span>—<i>Students’ Chatter</i></td><td class="tdr"><a href="#Page_39">39</a></td> -</tr><tr><td class="tdr"> -IX.</td><td class="tdl"><span class="smcap">Iter et Equus</span>—<i>Journey on Horseback</i></td><td class="tdr"><a href="#Page_55">55</a></td> -</tr><tr><td class="tdr"> -X.</td><td class="tdl"><span class="smcap">Scriptio</span>—<i>Writing</i></td><td class="tdr"><a href="#Page_65">65</a></td> -</tr><tr><td class="tdr2"> -XI.</td><td class="tdl"><p class="indent2"><span class="smcap">Vestitus et Deambulatio Matutina</span>—<i>Getting -Dressed and the Morning Constitutional</i></p></td><td class="tdr"><a href="#Page_80">80</a></td> -</tr><tr><td class="tdr"> -XII.</td><td class="tdl"><span class="smcap">Domus</span>—<i>The New House</i></td><td class="tdr"><a href="#Page_93">93</a></td> -</tr><tr><td class="tdr"> -XIII.</td><td class="tdl"><span class="smcap">Schola</span>—<i>The School</i></td><td class="tdr"><a href="#Page_101">101</a></td> -</tr><tr><td class="tdr"> -XIV.</td><td class="tdl"><span class="smcap">Cubiculum et Lucubratio</span>—<i>The Sleeping-room -and Studies by Night</i></td><td class="tdr"><a href="#Page_109">109</a></td> -</tr><tr><td class="tdr"> -XV.</td><td class="tdl"><span class="smcap">Culina</span>—<i>The Kitchen</i></td><td class="tdr"><a href="#Page_117">117</a></td> -</tr><tr><td class="tdr"> -XVI.</td><td class="tdl"><span class="smcap">Triclinium</span>—<i>The Dining-room</i></td><td class="tdr"><a href="#Page_125">125</a></td> -</tr><tr><td class="tdr"> -XVII.</td><td class="tdl"><span class="smcap">Convivium</span>—<i>The Banquet</i></td><td class="tdr"><a href="#Page_132">132</a></td> -</tr><tr><td class="tdr"> -XVIII.</td><td class="tdl"><span class="smcap">Ebrietas</span>—<i>Drunkenness</i></td><td class="tdr"><a href="#Page_150">150</a></td> -</tr><tr><td class="tdr"> -XIX.</td><td class="tdl"><span class="smcap">Regia</span>—<i>The King’s Palace</i></td><td class="tdr"><a href="#Page_163">163</a></td> -</tr><tr><td class="tdr"> -XX.</td><td class="tdl"><span class="smcap">Princeps Puer</span>—<i>The Young Prince</i></td><td class="tdr"><a href="#Page_172">172</a></td> -</tr><tr><td class="tdr2"> -XXI.</td><td class="tdl"><p class="indent2"><span class="smcap">Ludus Chartarum seu Foliorum</span>—<i>Card-playing -or Paper-games</i></p></td><td class="tdr"><a href="#Page_185">185</a></td> -</tr><tr><td class="tdr"> -XXII.</td><td class="tdl"><span class="smcap">Leges Ludi</span>—<i>Laws of Playing</i></td><td class="tdr"><a href="#Page_198">198</a></td> -</tr><tr><td class="tdr2"> -XXIII.</td><td class="tdl"><p class="indent2"><span class="smcap">Corpus Hominis Exterius</span>—<i>The Exterior of -Man’s Body</i></p></td><td class="tdr"><a href="#Page_210">210</a></td> -</tr><tr><td class="tdr"> -XXIV.</td><td class="tdl"><span class="smcap">Educatio</span>—<i>Education</i></td><td class="tdr"><a href="#Page_219">219</a></td> -</tr><tr><td class="tdr2"> -XXV.</td><td class="tdl"><p class="indent2"><span class="smcap">Praecepta Educationis</span>—<i>The Precepts of -Education</i></p></td><td class="tdr"><a href="#Page_234">234</a></td> -</tr><tr><td class="tdr"> </td> -<td class="tdl"><span class="smcap">Index</span></td><td class="tdr"><a href="#Page_243">243</a></td> -</tr></table> -<hr /> -<p><span class="pagenum2"><a name="Page_vii" id="Page_vii">vii</a></span></p> - -<h2>INTRODUCTION</h2> - -<h3>J. L. VIVES: A SCHOLAR OF THE RENASCENCE<br /> - -1492–1492</h3> - -<p><span class="smcap">Erasmus</span> was born in 1466, Budé (Budaeus) in 1468, and -Vives in 1492. These great men were regarded by their contemporaries -as a triumvirate of leaders of the Renascence -movement, at any rate outside of Italy. The name of -Erasmus is now the most generally known of the three, but -in one of his letters Erasmus stated his fear that he would -be eclipsed by Vives. No doubt Erasmus was the greatest -propagandist of Renascence ideas and the Renascence spirit. -No doubt Budé, by his <cite>Commentarii Linguae Graecae</cite> (1529), -established himself as the greatest Greek scholar of the age. -Equally, without doubt, it would appear to those who have -studied the educational writings of Erasmus, Budé, and -Vives, the claim might reasonably be entered for J. L. -Vives that his <cite>De Tradendis Disciplinis</cite> placed him first of -the three as a writer on educational theory and practice. -In 1539 Vives published at Paris the <cite>Linguae Latinae Exercitatio</cite>, -<i>i.e.</i>, the <cite>School Dialogues</cite> which are for the first time, -in the present volume, presented to the English reader.</p> - -<p>Juan Luis Vives was born, March 6, 1492 (the year of -Columbus’s discovery of America), at Valencia, in Spain. His -father was Luis Vives, of high-born ancestry, whose device was -<em>Siempre vivas</em>. Similarly his mother, Blanca March, was of -a good family, which had produced several poets. Vives -himself has described his parents, their relation to each other<span class="pagenum2"><a name="Page_viii" id="Page_viii">viii</a></span> -and to himself, in two passages in his <cite>De Institutione Feminae -Christianae</cite> (1523). This work was translated into English -(<i>c.</i> 1540) by Richard Hyrde. As the two passages contain all -that is known of the parents, and give a short but picturesque -idea of the household relations, I transcribe them from -Hyrde’s translation: “My mother Blanca, when she had -been fifteen years married unto my father, I could never see -her strive with my father. There were two sayings that she -had ever in her mouth as proverbs. When she would say she -believed well anything, then she used to say, ‘It is even as -though Luis Vives had spoken it.’ When she would say she -would anything, she used to say, ‘It is even as though Luis -Vives would it.’ I have heard my father say many times, -but especially once, when one told him of a saying of Scipio -African the younger, or else of Pomponius Atticus (I ween it -were the saying of them both), that they never made agreement -with their mothers. ‘Nor I with my wife,’ said he, -‘which is a greater thing.’ When others that heard this -saying wondered upon it, and the concord of Vives and -Blanca was taken up and used in a manner for a proverb, he -was wont to answer like as Scipio was, who said he never -made agreement with his mother, because he never made -debate with her. But it is not to be much talked in a book -(made for another purpose) of my most holy mother, whom -I doubt not now to have in heaven the fruit and reward of -her holy and pure living.”</p> - -<p>Vives states that he had the intention of writing a “book -of her acts and her life,” and no one who reads the foregoing -passage will be otherwise than regretful that he failed to -carry out this purpose. As it is, we must content ourselves -with another passage.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">1</a></p> -<p><span class="pagenum2"><a name="Page_ix" id="Page_ix">ix</a></span></p> -<p>“No mother loved her child better than mine did; nor any -child did ever less perceive himself loved of his mother than -I. She never lightly laughed upon me, she never cockered -me; and yet when I had been three or four days out of her -house, she wist not where, she was almost sore sick; and when -I was come home, I could not perceive that ever she longed -for me. Therefore there was nobody that I did more flee, or -was more loath to come nigh, than my mother, when I was a -child; but after I came to man’s estate, there was nobody -whom I delighted more to have in sight; whose memory now -I have in reverence, and as oft as she cometh to my remembrance -I embrace her within my mind and thought, when -I cannot with my body.”</p> - -<p>Vives went to the town school of Valencia. The outlines -of the history of this school have been sketched by Dr. -Rudolf Heine.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">2</a> The foundation of the school dates back to -the time of James I. of Aragon, when Pope Innocent IV. -gave privileges to the newly founded school in 1245. The -school, Dr. Heine says, was first a <em>schola</em>, then a <em>studium</em>, -then a <em>gymnasium</em>, and in the fifteenth and sixteenth centuries -was known as an <em>academy</em>, the name by which Vives describes -schools in the <cite>Colloquies</cite>. In 1499 new statutes were drawn -up for the Valencia Academy, ordaining the teaching of -grammar, logic, natural and moral philosophy, metaphysics, -canon and civil law, poetry, and “other subjects such as the -city desires and requires.”</p> - -<p>The spirit of scholasticism reigned supreme in the Valencian -Academy when Vives was a pupil. The dominant subject of -study was dialectic, and the all-controlling method of education -was the disputation. Vives thus received a thorough -drilling in dialectic and disputation. When Vives became a -convert to the Renascence interest of literature and grammar, -<span class="pagenum2"><a name="Page_x" id="Page_x">x</a></span>he was thus well prepared by his experience in the Valencian -Academy for an effective onslaught on the old disputational -methods. How deeply interwoven these methods -were in the school instruction may be seen in Vives’ own -words:—</p> - -<p>“Even the youngest scholars (<em>tyrones</em>) are accustomed -never to keep silence; they are always asserting vigorously -whatever comes uppermost in their minds, lest they should -seem to be giving up the dispute. Nor does one disputation -or even two each day prove sufficient, as for instance at -dinner. They wrangle at breakfast; they wrangle after -breakfast; before supper they wrangle, and they wrangle -after supper.... At home they dispute, out of doors they -dispute. They wrangle over their food, in the bath, in the -sweating-room, in the church, in the town, in the country, -in public, in private; at all times they are wrangling.”</p> - -<p>The names of two of Vives’ schoolmasters are preserved, -Jerome Amiguetus and Daniel Siso. Amiguetus was a -thorough-going scholastic, teaching by the old mediæval -methods, and a stalwart opponent of the Renascence. Spain -generally resisted the Revival of Learning, and wished to have -a ban placed even on the works of Erasmus. But in the -person of Antonio Calà Harana Del Ojo, better known as -Antonio de Lebrijà (or Antonius Nebrissensis), a doughty -champion of classicism appeared and raised a Spanish storm. -In 1492, the year of Vives’ birth, Antonio published a grammar -and a dictionary, and had the hardihood to present his learning -in the Spanish language. About 1506 it was proposed to -introduce Antonio’s <cite>Introductiones Latinae</cite> into the Valencian -Academy. This suggestion was strenuously opposed by -Amiguetus. With the enthusiasm of a school-boy of fourteen -years of age, Vives espoused the side of his teacher, and -by declamation and by pen supported the old methods.<span class="pagenum2"><a name="Page_xi" id="Page_xi">xi</a></span> -But when he published his <cite>De Tradendis Disciplinis</cite> (1531) -more than a quarter of a century afterwards, he paid Lebrijà -the praise which as a school-boy he had withheld, recognising -his varied and broad reading, his intimate knowledge of -classical writers, his glorious scholarship, and his modesty in -only claiming to be a grammarian.</p> - -<p>Of Vives’ school-life little more can be gathered, except -indeed what in his writings may be surmised to be the -reminiscences of his own boy-life. We find glimpses of this -kind in the <cite>Dialogues</cite>. For example, in the twenty-second -Dialogue—which expounds the laws of school games—he -describes his native town and early environment.</p> - -<p>In 1509 Vives went to Paris to continue his studies. -Amongst the teachers under whom he studied here was the -Spanish John Dullard. Vives tells us that Dullard used to -say: Quanto eris melior grammaticus, tanto pejus dialecticus -et theologus!<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">3</a> Nevertheless, Paris had awakened Vives to -the unsatisfactory nature of a one-sided training in dialectic. -In 1512 he proceeded to Bruges. He became tutor in a -Spanish family, by name Valdaura. One of the daughters, -Margaret, whom he taught, he afterwards (in 1524) married. -He speaks of the mother of the family, Clara Cervant, in the -highest terms, and regarded her—next to his own mother—as -the highest example of womanly devotion to duty he had -ever known, for she had nursed her husband, it is said, from -their marriage day for many years through a severe and obstinate -illness. Whilst at Bruges his thoughts gathered strength -in the direction of the Renascence. In 1514 he suggests that -Ferdinand of Spain would do well to get Erasmus as tutor -in his family, for he says Erasmus is known to him personally, -and is all that is dear and worthy. It is thus certain -<span class="pagenum2"><a name="Page_xii" id="Page_xii">xii</a></span>that Vives was confirmed by Erasmus in the study of classical -literature as transcending all the old mediæval educational -disciplines.</p> - -<p>From 1512 onwards, with breaks, Vives’ main quarters were -in Flanders, at Bruges or Louvain, at the former of which -was the residence of many of his Spanish compatriots. One -of these breaks of residence was in 1514 at Paris, another at -Lyons in 1516. In 1518 Vives was at Lyons, where he was -entrusted with the education of William de Croy, Cardinal -designate and Archbishop of Toledo. The course of instruction -which he gave was founded on a thorough reading of the -ancient authors and instruction in rhetoric and philosophy. -At Lyons, too, Vives met Erasmus. “Here we have with -us,” writes Erasmus in one of his letters, “Luis Vives, who -has not passed his twenty-sixth year of age. Young as he is, -there is no part of philosophy in which he does not possess a -knowledge which far outstrips the mass of students. His -power of expression in speech and writing is such as I do not -know any one who can be declared his equal at the present -time.” In 1519 Vives was at Paris, where he became personally -acquainted with the great William Budé. Of him -Vives, in one of his letters to Erasmus, writes, “What a man! -One is astounded at him whether we consider his knowledge, -his character, or his good fortune.” But more interesting to -English readers, is a letter about this time (1519) of Sir -Thomas More on seeing some of the published work of Vives -himself. He says: “Certainly, my dear Erasmus, I am -ashamed of myself and my friends, who take credit to ourselves -for a few brochures of a quite insignificant kind, when -I see a young man like Vives producing so many well-digested -works, in a good style, giving proof of an exquisite erudition. -How great is his knowledge of Greek and Latin; greater -still is the way in which he is versed in branches of knowledge<span class="pagenum2"><a name="Page_xiii" id="Page_xiii">xiii</a></span> -of the first rank. Who in this respect is there who surpasses -Vives in the quantity and depth of his knowledge? But -what is most admirable of all is that he should have acquired -all this knowledge so as to be able to communicate it to -others by instruction. For who instructs more clearly, more -agreeably, or more successfully than Vives?”</p> - -<p>At this point may be stated the chief works which Vives so -far had written:—</p> - -<blockquote> - -<p class="indent2 padt1">1507. The boyish <cite>Declamationes in Antonium Nebrissensem</cite> (not extant).</p> - -<p class="indent2">1509. <cite>Veritas Fucata</cite>, in which he designates the contents of the -classics as “food for demons.”</p> - -<p class="indent2">1514. <cite>Jesu Christi Triumphus.</cite></p> - -<p class="indent2">1518. <cite>De Initiis, Sectis et Laudibus Philosophiae</cite>, perhaps the first -modern work on the history of philosophy.</p> - -<p class="indent2">1519. <cite>In Pseudo-dialecticos.</cite> This famous treatise pours its invective -and indignation against the formalistic disputational dialectic of -the schools of Paris, and marks Vives’ complete break with scholastic -mediævalism, and his acceptance of the Renascence material -of knowledge and methods of inquiry.</p> - -<p class="indent2">1519. <cite>Pompeius Fugiens.</cite></p> - -<p class="indent2">1519. <cite>Praelectio in Quartum Rhetoricorum in Herennium.</cite></p> - -<p class="indent2">1519. The Dialogue called <cite>Sapiens</cite>.</p> - -<p class="indent2">1519. <cite>Praelectio in Convivia Philelphi.</cite></p> - -<p class="indent2">1519. <cite>Censura de Aristotelis Operibus.</cite></p> - -<p class="indent2">1519. Edited <cite>Somnium Scipionis</cite>, the introduction to which was afterwards -known as <cite>Somnium Vivis</cite>. Vives here regards Plato as the -herald of Christianity.</p> - -<p class="indent2">1520. <cite>Sex Declamationes.</cite></p> - -<p class="indent2">1520. <cite>Aedes Legum.</cite> In this book Vives made important suggestions -founded on Roman law for the improvement of law in his own -times.</p></blockquote> - -<p class="p padt1">At the beginning of 1521 Vives’ old pupil and patron, -Cardinal de Croy, died. It was at this time he took in hand -his great work, the commentary on St. Augustine’s <cite>Civitas Dei</cite>. -Erasmus suggested the work to him, so that Vives might do -for St. Augustine what Erasmus himself had done for the -works of St. Jerome. Vives’ edition of St. Augustine’s -<cite>Civitas Dei</cite> was dedicated to King Henry VIII. of England.<span class="pagenum2"><a name="Page_xiv" id="Page_xiv">xiv</a></span> -The writing of this commentary was a huge labour, and it -marks two crises in Vives’ life—firstly, he fell ill with a -tertian fever, and, secondly, he gave up his teaching of -youths, work which he had hitherto strenuously pursued -along with his literary labours. In 1522 he wrote a pleading -letter to Erasmus, begging him forgive his slowness in despatching -the <cite>Civitas Dei</cite>. In it he confesses that “school-keeping -has become in the highest degree repulsive,” and -that he would rather do anything else than any longer continue -“<em>inter has sordes et pueros</em>.” It appears that at the -time Vives was giving three lectures daily in the University -of Louvain as well as teaching boys.</p> - -<p>In the autumn of 1522 Vives came to England for a short -visit, and in the following year he was offered the Readership -in Humanity in the University of Oxford. Whilst at Oxford -he lived in Corpus Christi College. He had for patron Queen -Catharine of Aragon, to whom he dedicated his <cite>De Institutione -Feminae Christianae</cite>, which was published in 1523. -Vives was entrusted with the direction of the Princess Mary -(afterwards Queen Mary I.), for whose use was written <cite>De -Ratione Studii Puerilis ad Catharinam Reginam Angliae</cite>, 1523. -In the same year Vives also wrote <cite>De Ratione Studii Puerilis -ad Carolum Montjoium Guilielmi Filium</cite>. These two tractates -present an excellent account of the best Renascence -views on education, in Tudor times, of a girl and a boy -respectively.</p> - -<p>The <cite>De Institutione Feminae Christianae</cite> already mentioned -is one of the earliest and most important Tudor documents -on women’s education. It marks the transition from the old -mediæval tradition of the cloistral life as the highest womanly -ideal to that of training for domestic life, in which the mother -should be distinguished by the deepest culture of piety and -all the intellectual education conducive to religious develop<span class="pagenum2"><a name="Page_xv" id="Page_xv">xv</a></span>ment. -It may be described as typical of Catholic Puritanism -in the education of women in the Tudor times.</p> - -<p>From 1522 onwards, till after the divorce of Catharine of -Aragon, Vives appears to have spent a portion of the year in -England, and to have earned enough money to keep him for -the rest of the year in Flanders or elsewhere, where he continued -his literary career. Although he sometimes lectured -in Oxford his time seems principally to have been spent at -the court of Henry VIII. and his wife, Catharine. He had -times of great weariness in England. He writes in one of -his letters of his London life: “I have as sleeping place a -narrow den, in which there is no chair, no table. Around it -are the quarters of others, in which so constant and great -noise prevails that it is impossible to settle one’s mind to -anything, however much one may have the will or need. -In addition, I live a distance from the royal palace, and in -order not to lose the whole day by often going and coming -back, from early morning till late evening I have no time -at home. When I have taken my mid-day meal I cannot -once turn round in my narrow and low room, but must -waltz round and round as on a cheese. Study is out of the -question in such circumstances. I have to take great care -of my health, for if I became ill they would cast me like a -mangy dog on a dung-hill. Whilst eating I read, but I eat -little, for with so much sitting I cannot digest, as I should -do if I walked about. For the rest, life here is such that I -cannot hide my ennui. About the only thing I can do, is -to do nothing.”</p> - -<p>Vives enjoyed allowances both from the king and from -the queen, and he had other sources of earnings. In 1524 -he was back in Flanders to marry his pupil Margaret Valdaura. -Soon after his marriage, which appears to have been -a very happy one—though with Vives’ frequent travelling<span class="pagenum2"><a name="Page_xvi" id="Page_xvi">xvi</a></span> -the two were often separated—he wrote one of his widest -circulated works, the <cite>Introductio ad Sapientiam</cite>, which -presents the grounds of the Christian religion and the right -fashioning of life by intelligence and temperance.</p> - -<p>Vives next turned his attention to great European military -contests, and was a warm advocate of international peace -between Christian powers together with combined warfare -against the Turks. These views he elaborated in 1526 in his -<cite>De Europae Dissidiis et Bello Turico</cite>. More remarkable still, -in the same year, was his treatise, <cite>De Subventione Pauperum</cite>, -in which he is the first advocate of national state provision -for the poor. He would require those who are poor by their -own fault to submit to compulsory labour, and even to help -in the provision for other poor people.</p> - -<p>In 1528 Vives wrote his <cite>De Officio Mariti</cite>, a companion -volume to the <cite>De Institutione Feminae Christianae</cite>. In this -year he had to leave England for good, since Henry VIII. -was determined to divorce Catharine of Aragon. Vives was -a strong supporter of Catharine. It is said that the queen -wished to have Vives as her counsel before the judges on the -case, but Henry cast Vives in prison for six weeks, and only -freed him on the condition that he left the court and England. -Vives retreated to Belgium.</p> - -<p>In 1529 Vives wrote the <cite>De Concordia et Discordia in -Humano Genero</cite>, another large-hearted discourse on the -value of peace. In 1531 appeared his great pædagogical -work, the <cite>De Disciplinis</cite>.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">4</a> In 1539 he wrote the <cite>De Anima -et Vita</cite>, one of the first modern works on psychology, and the -<cite>De Veritate Fidei Christianae</cite>. And in the same year appeared -the <cite>Linguae Latinae Exercitatio</cite> or the <cite>School Dialogues</cite>. -Vives died May 6, 1540.</p> -<p><span class="pagenum2"><a name="Page_xvii" id="Page_xvii">xvii</a></span></p> -<p>The <cite>De Disciplinis</cite>, with the two divisions <cite>De Causis Corruptarum -Artium</cite> and the <cite>De Tradendis Disciplinis</cite>, and the -<cite>Exercitatio</cite> are the great pædagogical works of Vives, the -first a most comprehensive theoretical work of education, -probably the greatest Renascence book on education. The -<cite>Exercitatio</cite> is perhaps the most interesting school-text-book -of the age.</p> -<hr /> -<p><span class="pagenum2"><a name="Page_xviii" id="Page_xviii">xviii</a></span></p> - -<h3>THE SIGNIFICANCE OF THE <cite>DIALOGUES</cite> OF -J. L. VIVES</h3> - -<p class="center"><span class="smcap">The Poverty of the Vernacular Literature before -the Tudor Period</span></p> - -<p>It is difficult to realise the position of the student of literature -in England in the first half of the sixteenth century. The -whole wealth of the Elizabethan writers, and all their -successors in the Ages of Milton, of Dryden and Pope, of -Samuel Johnson, of Charles Lamb, of Shelley, Byron, and -Wordsworth, and the large range of Victorian literature, -all this had to come. The modern man, therefore, must -confess that it was not to English literature that the Tudor -student could look for the material of education. Even -if it be justifiable to claim that modern literature is a more -fruitful study than ancient literature, for the ordinary man, -the question remains: How was the ordinary educated man -to be trained in the earlier Tudor Age, when the time of great -modern literature was “not yet”?</p> - -<p>Before we can understand the function served by a Latin -text-book of boys’ dialogues like the work of Vives translated -in this volume, we must, therefore, first realise the poverty of -the vernacular literature of periods anterior to the sixteenth -century, and the consequent delight of scholars in finding -Latin and Greek literature ready to hand.</p> - -<p>“There is every reason to believe that the English -language, before the invention of printing, was held by -learned or literary men in very little esteem. In the library -of Glastonbury Abbey, which bids fair to have been one of the<span class="pagenum2"><a name="Page_xix" id="Page_xix">xix</a></span> -most extensive in the kingdom in 1248, there were but four -books in English, and those upon religious subjects, all -beside <em>vetusta et inutilia</em>. We have not a single historian -in English prose before the reign of Richard II., when John -Trevisa translated the <cite>Polychronicon</cite> of Randulph Higden. -Boston of Bury, who seems to have consulted all the -monasteries in England, does not mention one author who -had written in English; and Bale, at a later period, has -comparatively but an insignificant number; nor was Leland -so fortunate as to find above two or three English books in -the monastic and other libraries which he rummaged and -explored under the King’s Commission.”<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">5</a></p> - -<p>The classical writers of Greece and Rome, however, have -always drawn towards them a large proportion of the well-trained -scholarly men of each generation. <em>Before the vernacular -literature existed, necessarily it was to the ancient -classical languages that the literary scholar turned.</em> In -Greek, Plato and Aristotle had written; so, too, Aeschylus, -Sophocles, Euripides, as dramatists, and the historians -Thucydides, Herodotus, Xenophon, and the “divine poet” -Homer. Amongst the Latin prose writers were Cicero, -Terence, Livy; and amongst the poets, Horace and Vergil. -On any showing, such classical writers hold their own high -place even if brought into comparison with the greatest of -the moderns. The intellectual discipline received by reading -their works in the original Greek and Latin had its value. -Hence the sixteenth-century English student was trained on -those ancient Greek and Latin authors, all unconscious of the -great awakening that was to be of modern English literature, -into which the twentieth-century reader so lightly enters.</p> - -<p>The whole of the well-educated, scholarly, learned men of -the sixteenth century, in England and on the continent of -<span class="pagenum2"><a name="Page_xx" id="Page_xx">xx</a></span>Europe, all entered into the <em>same</em> classical heritage. They all -honoured the same great names of Greek and Latin authors. -Latin was the learned language, as the language of Latin -literature, as well as the starting-point for the study of Greek. -Latin, too, was spoken in every country amongst the learned, -and even amongst many who were not regarded as learned. -Latin was, it is to be clearly understood, not only a dead -language, but a current, live language. It is said that beggars -begged in Latin; shopkeepers and innkeepers, and indeed all -who had to deal with the general public of travellers, are -credited with a knowledge of some colloquial Latin. Church -services, of course, were all in Latin, and youths were taught -for the most part in the chantries of the churches, and -even elementary education provided sufficient knowledge of -Latin to enable the pupil to help the priest to say mass, <i>i.e.</i>, -a minimum of Latin and of music.</p> - -<p>Latin, therefore, at least occupied the place in the Mediæval -Ages which French holds to-day as an international language. -When Laurentius Valla, about 1440, wrote his epoch-making -<cite>Elegantiae Latinae Linguae</cite>, his aim was not to induce people -to speak Latin—all well-conducted persons, of course, did -so—but to give them the facilities for speaking <em>correct and -well-chosen</em> Latin phrases, such as Cicero or Terence would -have used. The complaint of the writers of the Renascence -times was not that students and the ordinary educated people -did not speak Latin, but that they spoke it so inaccurately -that the Latin was spoken differently, not only in pronunciation -but also in construction, in different countries, and even -in different parts of the same country. Text-book after -text-book was written to expose and correct the barbarisms -in Latin which had become current. For this reason, in our -own country, Dean Colet enjoined the reading of good literature -in Latin and Greek. Colet requires “that filthiness and<span class="pagenum2"><a name="Page_xxi" id="Page_xxi">xxi</a></span> -all such abusion which the later blind world brought in, which -much rather may be called blotterature than literature,” shall -be absent from the famous school of St. Paul’s, which he -founded.</p> - -<p>The Renascence influence, then, attempted on the -educational side to bring the pupils of the schools away -from the jargon and barbarism of current Latin to the -classical Latin of Terence and Cicero. The Renascence -leaders had the courage to hope to bring this reform even -into the ordinary conversation of educated men and women -in their speaking of Latin.</p> - -<p>Into this aim Vives entered with the keenest enthusiasm. -This will become evident by reference to the Dedication of -the <cite>Dialogues</cite> which I give in full.</p> - -<h3><span class="smcap">The Dedication of the School-Dialogues -of Vives</span>:</h3> - -<p>“Vives to Philip, son and heir to the august Emperor -Charles, with all good will.</p> - -<p>“Very great are the uses of the Latin language both for -speaking and thinking rightly. For that language is as it -were the treasure-house of all erudition, since men of great -and outstanding minds have written on every branch of -knowledge in the Latin speech. Nor can any one attain to -the knowledge of these subjects except by first learning Latin. -For which reason I shall not grudge, though engaged in the -pursuit of higher researches, to set myself to help forward to -some degree the elementary studies of youth. I have, in these -Dialogues, written a first book of practice in speaking the -Latin language as suitable as possible, I trust, to boys. It -has seemed well to dedicate it to thee, Boy-Prince, both -because of thy father’s goodwill to me, in the highest degree,<span class="pagenum2"><a name="Page_xxii" id="Page_xxii">xxii</a></span> -and also because I shall deserve well of my country, that is, -Spain, if I should help in the forming of sound morals in thy -mind. For our country’s health is centred in thy soundness -and wisdom. But thou wilt hear more fully and often enough -on these matters from John Martinius Siliceus, thy teacher.”</p> - -<p>It will be noted that the expressed aim of Vives is to help -boys <em>who are learning to speak the Latin language</em>. For this -purpose, Vives realised that the method must be conversational, -that the style of speech must be clear, correct, and as -far as possible based on classical models, and that the subject-matter -must consist of topics interesting to children and -connected with their daily life. The Prince Philip, to whom -the Dialogues are dedicated, it should be noted, was afterwards -Philip II., the consort of the English Queen Mary I., -daughter of Catharine of Aragon.</p> - -<h3><span class="smcap">Contents of the Dialogues</span></h3> - -<p>The German historian of Latin School-Dialogues, Dr. -Bömer, speaks of the characteristic power of Vives in introducing, -in relatively short space, the ordinary daily life of -boys, and tracking it into the smallest corners. “If a boy -is putting on his clothes, we learn every single article of -clothing, and all the topics of toilettes and the names of each -object (Dialogues I. and XI.). When two school-boys pay -a visit to a stranger’s house, we have shown to us its whole -inner arrangement by an expert guide (XII.). Interesting -observations are made on the different parts of the human -body by a painter, Albert Dürer (XXIII.). With a banquet -as the occasion, we are introduced to the equipment of a -dining-room (XVI.), with ordinary kinds of foods and drinks -(XVII.), and if we like we can betake ourselves to the cook -in the kitchen and watch the direction of operations (XV.).<span class="pagenum2"><a name="Page_xxiii" id="Page_xxiii">xxiii</a></span> -We are told in another Dialogue (XVIII.) of a man’s fear -to go home to his wife after too liberal a banquet, and how -she would entertain him with longer homilies than those of -St. Chrysostom. When a company of scholars wish to -make a distant excursion, all kinds of horses and carriages, -with their trappings, are presented to the notice of the -reader (IX.).”<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">6</a> Then, to show us life under the most favourable -of circumstances, Vives gives a dialogue on the King’s -Palace (XIX.).</p> - -<p>Whilst the general environments of boys’ lives are thus -pourtrayed in considerable detail, Vives is particularly careful -to show boys the general features and significance of -home and school life, and regards it as part of his duty to -expound, in the last two dialogues, some general guiding -principles of education for the boys, their teachers, and -readers of the book to ponder over.</p> - -<h3><span class="smcap">Home and School Life</span></h3> - -<p>The first dialogue treats of getting up in the morning. -The girl Beatrice tries to rouse the two boys Emanuel and -Eusebius, the latter of whom makes the excuse, “I seem to -have my eyes full of sand,” to which Beatrice replies, “That -is always your morning song.” Then the boys dress. -Beatrice enjoins them, “Kneel down before this image of -our Saviour and say the Lord’s Prayer, etc. Take care, my -Emanuel, that you think of nothing else while you are praying.” -The interchange of wit between the boys and the -maid is an interesting picture of child-life. In the second -dialogue, after family morning greetings, which include -playing with the little dog Ruscio, the father teaches his -<span class="pagenum2"><a name="Page_xxiv" id="Page_xxiv">xxiv</a></span>little boy the difference between the little dog and a little -boy. “What have you,” he asks his child, “in you why -you should become a man and not he?” He suggests to -him that the difference really is contained in the magic word -“school.” The boy says: “I will go, father, with all the -pleasure in the world.” Whereupon the boy’s elder sister -gets him his little satchel and puts him up his breakfast -(<i>i.e.</i>, lunch) in it. The father takes the boy to the school, -and (in III.) discusses with a neighbour the comparative -merits of the schoolmasters Varro and Philoponus. The -father is told that Philoponus has the <em>smaller</em> number of -boys, and at once decides: “I should prefer him!” Then -as Philoponus comes into view, he turns to his boy, saying: -“Son, this is as it were the laboratory for the formation of -men, and Philoponus is the artist-educator. Christ be with -you, Master! Uncover your head, my boy, and bow your -right knee.... Now stand up!”</p> - -<blockquote> -<p class="indent padt1"><i>Philoponus.</i> May your coming to us be a blessing to all! What may -be your business?</p> - -<p class="indent"><i>Father.</i> I bring you this boy of mine for you to make of him a man -from the beast.</p> - -<p class="indent"><i>Philoponus.</i> This shall be my earnest endeavour. He shall become a -man from the beast, a fruitful and good creature out of a -useless one. Of that have no doubt.</p> - -<p class="indent"><i>Father.</i> What is the charge for the instruction you give?</p> - -<p class="indent"><i>Philoponus.</i> If the boy makes good progress it will be little; if not, -a good deal.</p> - -<p class="indent"><i>Father.</i> That is acutely and wisely said, as is all you say. We share -the responsibility then; you to instruct zealously, I to recompense -your labour richly.</p></blockquote> - -<p class="p padt1">It will thus be seen that the idea of co-operation and consultation -of parents and teachers is no new one.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">7</a> But the -enthusiasm of the parent, depicted by Vives, to recompense -<span class="pagenum2"><a name="Page_xxv" id="Page_xxv">xxv</a></span>the teacher “richly” can hardly be said to have continued, if -it existed in the Tudor age, outside of Vives’ generous heart.</p> - -<p>The next dialogue (IV.) shows how boys loitered on the way -to school, their difference in powers, and in the practice of -observations and the self-training of the senses and wits in the -streets, such as made R. L. Stevenson wonder if the truant -from school did not gain more by his self-chosen though -casual wanderings than if he had gone orderly to school.</p> - -<p>An account of actual school-work in the subjects of reading -(V.) and writing (X.) is given, and the <em>raison d’être</em> of -school instruction in these subjects suggested. The boys -go home (VI.) and a most pleasing picture is given of home-life, -with the mother, the boys, the girls, and the serving -maiden, introducing children’s games and the interference -of meals with games.</p> - -<p>Dialogue VII. deals with school-meals, and we plunge at -once right into the heart of school interests and life. The -sort of foods and drinks, the different kinds of banquets and -feastings, mentioned in older writers, the preparation of the -table, moderation in eating and drinking, the necessity of -cleanliness in all the stages of a meal, including washing -up, become topics of the dialogue as it proceeds. Then -comes the fitting device of introducing a guest to the boys’ -table, of another boy, a Fleming from Bruges. He is asked -if he has brought his knife. He has not. “This is a -wonder!” exclaims an interlocutor. “A Fleming without -a knife, and he too a Brugensian, where the best knives are -made!” The conversation proceeds <em>in Latin</em>, since boys -were required to speak <em>in and out</em> of school in Latin, at least -in all self-respecting establishments.</p> - -<p>The Brugensian boy has been under John Theodore -Nervius, and this becomes the occasion for a compliment -to that schoolmaster. Bruges, too, we have seen, was the<span class="pagenum2"><a name="Page_xxvi" id="Page_xxvi">xxvi</a></span> -town in which Vives himself spent a considerable portion -of his adult life. He does not hesitate to introduce himself, -humorously, into this dialogue on school-boys’ meals.</p> - -<blockquote> -<p class="indent padt1"><i>Master.</i> But what is our Vives doing?</p> - -<p class="indent"><i>Nepotulus.</i> They say he is in training as an athlete, but not by athletics.</p> - -<p class="indent"><i>Master.</i> What is the meaning of that?</p> - -<p class="indent"><i>Nepotulus.</i> He is always wrestling, but not bravely enough.</p> - -<p class="indent"><i>Master.</i> With whom?</p> - -<p class="indent"><i>Nepotulus.</i> With his <em>gout</em>.</p> - -<p class="indent"><i>Master.</i> O mournful wrestler, which first of all attacks the feet.</p> - -<p class="indent"><i>Usher.</i> Nay, rather cruel victor, which fetters the whole body!</p> -</blockquote> -<p class="tb">In this dialogue of school-boy meals, Vives has given -samples of conversational topics, and their due treatment, -in the presence of masters and in regular daily routine. In -the next dialogue (VIII.), called “Pupils’ Chatter,” boys are -out of doors, and a series of nineteen “stories” or topics of -conversation get started. The subjects are of interest in -showing the type of incidents which boys were supposed to -introduce into conversation, and though didactic in tendency, -certainly do not favour the supposition that school-boys were -supposed to be absorbed in the study of recondite classical -subtleties, or even in purely Ciceronian subjects.</p> - -<p>Dialogue IX., “Journey on Horseback,” contains the -record of what modern educationalists call “the school -journey.” The idea of studying geography and history by -taking journeys, in which instruction shall arise naturally -out of the places of interest seen in the course of the journey, -is not a new one, as is often supposed. Vittorino da Feltre, -for instance, used to take his school in the summer months -for excursions from Mantua to Goito. Vives represents his -Parisian pupil as journeying from Paris to Boulogne. The -occasion of holiday for the pupils is that Pandulphus, their -teacher, has “incepted” in the university, and having thus -become a “Master of Arts” (with the right to teach school<span class="pagenum2"><a name="Page_xxvii" id="Page_xxvii">xxvii</a></span> -on his own account), according to university custom he is -performing his duty of giving a great feast to the other -masters in honour of his laurels, and as a matter of fact, -as these boys recognise, is making them drunk. This -dialogue of the “Journey on Horseback” contains a full -account of different kinds of locomotion. It is especially -distinguished by the love that is shown for natural objects -of the country, the river, the sweet scent of the fields, the -nightingale, and the goldfinch.</p> - -<p>In Dialogue XIII. the school is described. Each type -and grade of scholar is discussed. Vives’ conception of a -school was afterwards followed by Milton. It was an -academy, in which the pupil remained from early years up -to and including the university stage. In this dialogue is -the account of a disputation, with description of the <em>propugnator</em> -of a thesis, and several types of oppugnators.</p> - -<p>Dialogue XIV. describes a scholar burning the midnight -oil. Vives describes the extensive preparations of the -scholar for his work of reading authors. The account is -almost a supplement to Erasmus’s famous picture of the -Ciceronian scholar setting himself to his composition. The -dialogue ends with the scholar going to bed whilst one of his -attendants sings to the accompaniment of the lyre the lines -of Ovid beginning: <cite>Somne, quies rerum, placidissime somne -deorum</cite>.</p> - -<p>It has already been stated that Vives devoted a dialogue to -an account of the King’s Palace. Similarly, in speaking now -of Vives’ treatment of school life, careful notice should be -taken of the fact that one dialogue (XX.) is concerned with -the education of the boy-prince. This dialogue is of especial -interest, since the boy-prince is Philip himself, the son of the -Emperor Charles V., the child to whom Vives dedicates the -<cite>Dialogues</cite>. Philip was born at Valladolid, May 21, 1527,<span class="pagenum2"><a name="Page_xxviii" id="Page_xxviii">xxviii</a></span> -and was therefore eleven years of age when Vives completed -the writing of the <cite>Dialogues</cite> and was twelve years old when -they appeared. It will be remembered that in 1554 Philip -came to England to claim as his bride the English Queen -Mary I., the “bloody” Mary, daughter of Catharine of -Aragon, the first queen-consort of Henry VIII., whose coming -to England was probably to some degree the ground of its -attraction to Vives when he paid his first visit to England, -in the autumn of 1522. It is interesting to note that Vives -wrote, in 1523, a short treatise on the education of the -Princess Mary, probably at the request of Queen Catharine -of Aragon, and at any rate dedicated to that ill-fated queen. -Vives, thus, is in the remarkable position of having prescribed, -as consultant-educationalist, for the Spanish Philip in one of -his dialogues (in 1538) and for the English Mary in 1523.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">8</a></p> - -<p>In this dialogue, “The Boy Prince,” are the interlocutors, -Prince Philip and the two counsellor-teachers, Morobulus -and Sophobulus. Morobulus is a fawning sycophant, who -advises Philip to “ride about, chat with the daughters of your -august mother, dance, learn the art of bearing arms, play -cards or ball, leap and run.” But as for the study of literature, -why, that is for men of “holy” affairs, priests or -artisans, who want technical knowledge. Get plenty of fresh -air. Philip replies that he cannot follow all this advice without -opposing his tutors, Stunica and Siliceus. Morobulus -points out that these tutors are subjects of Philip, or at any -rate of Philip’s father. Philip observes that his father has -placed them over him. Morobulus advises resistance to -them. Sophobulus urges, on the contrary, that if Philip -does not obey them, he will become a “slave of the worst -<span class="pagenum2"><a name="Page_xxix" id="Page_xxix">xxix</a></span>order, worse than those who are bought and sold from -Ethiopia or Africa and employed by us here.”<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">9</a></p> - -<p>Sophobulus then shows, by three similitudes, that safety -in actions and in the events of life depends upon knowledge -and study. First, he proposes a game in which one is elected -king. “The rest are to obey according to the rules of the -game.” Let Philip be king. But Philip inquires as to -the nature of the game. If he does not know the game, he -inquires, how can he take the part of king in it?</p> - -<p>Secondly, Philip is invited to ride the ferocious Neapolitan -steed, well known for its kicking proclivities. Eleven-year-old -Philip declines, because he has not as yet learned -the art of managing a refractory horse, and has not got the -strength to master such a horse.</p> - -<p>Thirdly, Philip is offered, and declines, the rôle of pilot -of a boat, which has lately been overturned by an unskilled -helmsman.</p> - -<p>The young prince is thus led to recognise that for playing -games rightly, for riding properly, for directing a boat safely, -in all these cases adequate knowledge and skill is necessary. -He himself is led to suggest (in true pedagogical method) -that for governing his kingdom it will be necessary for -him to acquire the knowledge of the art and skill of sound -government, and that this knowledge can only be gained -by assiduous study and learning. Sophobulus leads the young -prince, further, to the recognition that helpful wisdom can -be learned from “monitors” like Plato, Aristotle, Cicero, -Seneca, Livy, Plutarch. Philip asks: “How can we learn -from the dead? Can the dead speak?” “Yes,” is the -reply. “These very men and others like them, departed -from this earth, will talk to you as often and as much as -you like.”</p> -<p><span class="pagenum2"><a name="Page_xxx" id="Page_xxx">xxx</a></span></p> -<p>Surely Vives has chosen an attractive and reasonable -way of presenting the significance of literature to the child. -He uses a further illustration in urging the study of the words -and writings of wise men. “Imagine that over the river -yonder there was a narrow plank as bridge, and that every one -told you that as many as rode on horseback and attempted -thus to cross it had fallen into the water, and were in danger -of their lives, and, moreover, with difficulty they had been -dragged out half dead.... Would not, in such a case, a -man seem to you to be demented, who, taking that journey, -did not get off from his horse and escape from the danger in -which the others had fallen?”</p> - -<blockquote> - -<p class="indent padt1"><i>Philip.</i> To be sure he would.</p> - -<p class="indent"><i>Sophobulus.</i> And rightly. Seek now from old men, as to what chiefly -they have felt unfortunate in this life, what negligence in themselves -they most bitterly regret. All will answer with one voice, so far as -they have learned anything, their regret is “not to have learned more.”</p></blockquote> - -<p class="tb">In two points the young Prince Philip seems to have -risen to meet Vives’ hopes. When Philip came to England -in 1554 and married Queen Mary, he is reported to have -announced that he wished to live like an Englishman. He -asked for beer at a public dinner, and “gravely commended -it as the wine of the country.” He evidently had acquired -courteous bearing. Still more clearly, in accordance with -the wishes expressed in the Dedication, is the statement of -the fact that Philip addressed in Latin a deputation of the -council which he received at Southampton, on landing, and -further that it was decided that reports of proceedings of -the council should be made in Latin or Spanish. Whether -Philip had learned to speak Latin from Vives’ <cite>School Dialogues</cite> -is not recorded, but it is not unlikely.</p> - -<p>The Dedication of the <cite>Dialogues</cite> shows how earnestly -Vives had sought to influence Prince Philip. The last two<span class="pagenum2"><a name="Page_xxxi" id="Page_xxxi">xxxi</a></span> -dialogues (XXIV. and XXV.) endeavour to lay down sound -principles of education. The boys (and Prince Philip -amongst them) who had read through the preceding dialogues -were not to be dismissed until Vives had declared to them -the whole gospel of education, as he conceived it. Learning -Latin, even to speak it eloquently and to write it accurately, -is not of itself education; even to read the sayings -and writings of the wise and experienced dead, and to listen -to the exhortations and suggestions of the noblest and most -learned of living men, is not necessarily the essence of education. -The underlying impulse of the student, the roots of his -will, must be taken into account. Education is not the -adornment of mental distinctions for the sake of popularity or -reputation. It is not the acquisition of an additional charm -to a particular grade of nobility. It is no artificial appanage. -It is not a class distinction. The real argument for education -is that it makes a man a <em>better</em> man. If you use the word -better it implies the <em>good</em>. Vives shows “the good” does -not consist in riches, honours, position, or in learning merely, -but in a keen intellect, wise mature judgment, religion, -piety towards God, and in performance of duties towards -one’s country, one’s dependants, one’s parents, and in the -cultivation of justice, temperance, liberality, magnanimity, -equability of mind in calamity and brave bearing in adversity. -It is in the acquisition of these qualities (for which learning is -of high service) that we get “real, solid, noble education.” -Such training to the man of court-life will bring “true -urbanity,” and make him “pleasing and dear to all. But -even this thou wilt not set at high value, but wilt have as -sole care—to become acceptable to the Eternal God.”</p> - -<p><span class="pagenum2"><a name="Page_xxxii" id="Page_xxxii">xxxii</a></span></p> - -<h3><span class="smcap">Subject-matter and Style</span></h3> - -<p>In studying a work like the <cite>School-boy Dialogues</cite> of Juan -Luis Vives the modern reader is likely to be attracted much -more by the subject-matter than by the literary style of -the author. Were the chief interest in Vives’ style, it would -be difficult to plead any justification for presenting an -English translation. But the fact is that these <cite>School -Dialogues</cite>, in the course of time, have become, as it were, -historical documents, serving a purpose which was certainly -far from being present in the mind of the author. Vives, no -doubt, wished his book to be regarded as good and pure -Latinity, and would have been hurt to the quick if he had -been charged with the barbarisms and inaccuracies which it -was the very object of the book to supplant. But as for the -subject-matter, he wanted it to contain the Latin expressions -for all sorts of common <em>things</em> which entered into the notice -of, and required mention from, the young student of Latin. -Vives is thus the forerunner of Comenius, and when he treats -of subjects such as clothes, the kitchen, the bed-chamber, -dining-room, papers and books, the exterior of the body of -man, and supplies the Latin for all the terms used in connection -with these subjects, he is exactly on Comenius’s ground -in the <cite>Janua Linguarum</cite> and the <cite>Orbis Pictus</cite>. But Vives is -to be distinguished in two ways from Comenius:—(1) he is -constantly in touch with the real interests of boys; (2) he is -greatly concerned as to his methods of expression.</p> - -<p>It is partly because Vives’ <cite>Dialogues</cite> are intrinsically -attractive that we are content to believe they are a true -picture of boys’ manners, habits, and life in the Tudor period. -By their realistic sincerity the dialogues bring with them -their own evidence of unconscious reality. But further<span class="pagenum2"><a name="Page_xxxiii" id="Page_xxxiii">xxxiii</a></span> -evidence is to be found in the great success and popularity -of the dialogues. For had the details been inaccurate and -<em>invraisemblables</em>, and had there been a wrong emphasis of -educational spirit, it is not likely that the book would have -had its extensive vogue. It must be remembered that there -were many competing collections of dialogues. Vives’ -<cite>Dialogues</cite> may therefore be regarded as being amongst the -survivals of the fittest. Probably the Latin dialogues for -schools which have actually had the widest circulation are -those of Erasmus, <cite>Maturinus Corderius</cite>, and Sébastien -Castellion. Of these undoubtedly the dialogues of Vives -(1538) and of Corderius (whose dialogues were first published -in 1564) throw the most light upon the school-life of boys -and the conditions of the schools.</p> - -<p>An amiable feature of the <cite>School Dialogues</cite> of Vives is -the introduction, not uncommon in school dialogue-books, -of well-known persons, ancient and contemporary, amongst -the interlocutors. In this way Vives brings before the -boys people like Prince Philip, Vitruvius, Joannes Jocundus -Veronensis, and Baptista Albertus Leo, all famous architects -(Vitruvius being an author of antiquity, the other two -nearer Vives’ time), Pliny, Epictetus, Celsus, Dydimus, -Aristippus, Scopas, Polaemon, and personal friends like -Valdaura (one of the Bruges family into which Vives married), -Honoratus Joannius, Gonzalus Tamayus; the painter Albert -Dürer, the scholar Simon Grynaeus, and the poet Caspar -Velius, and the great Greek scholar and educationalist -Budaeus. Vives delights in devoting one of the dialogues -to describe his native town Valencia, and in introducing local -references of persons and places there. He also (in Dialogue -X.) refers to Antonius Nebrissensis, the first to use Spanish -vernacular in connection with Latin text-books. His references -to schoolmasters are very numerous, and include many<span class="pagenum2"><a name="Page_xxxiv" id="Page_xxxiv">xxxiv</a></span> -types. They are probably founded upon teachers known -to him.</p> - -<p>One point further should be mentioned. Vives wishes to -supply details in the richest profusion in his various subjects, -if for no other reason at least so as to increase the vocabulary -of the pupils. Accordingly for his subject-matter he quotes -and borrows from many of the old writers. J. T. Freigius, -in his Nürnberg edition of 1582, not only names the various -ancient authors on technical subjects whom Vives has consulted, -but also suggests further reading of authors, whom he -might with advantage have also quoted. Looking on the -<cite>Dialogues</cite> as a whole, it is remarkable that so many interests -were conciliated, as if by instinct—<i>e.g.</i>, the schoolboy, the -schoolmaster, the general reader, even in some cases the -readers desirous of technical instruction. But the unifying -factor was the desire of all those and others to learn to speak -Latin, and to know the Latin terms for all useful objects.</p> - -<h3><span class="smcap">Popularity</span></h3> - -<p>J. T. Freigius, in the preface to his edition of 1582, tells -us that the dialogues of Vives were read in his time “in well-nigh -every school.” Bömer quotes orders for the government -of ten grammar schools in Germany, between 1564 and -1661, in which the dialogues of Vives were prescribed. In -England they were required to be read at Eton College in -1561, at Westminster School about 1621, at Shrewsbury -School 1562–1562, at Rivington Grammar School 1564, and -Hertford Grammar School 1614. These ascertained and -official instances are probably typical of very many others, -both in England and abroad, of which the traces are lost.</p> - -<p><span class="pagenum2"><a name="Page_xxxv" id="Page_xxxv">xxxv</a></span></p> - -<h3><span class="smcap">The Greek Words in Vives’ Dialogues</span></h3> - -<p>One of the criticisms frequently urged against Vives is -that he used Latinised Graecisms very frequently. It is -not improbable that this very fact helped to secure the -success of the book, for though there was by 1538 considerable -enthusiasm in the aspiration of learning Greek, there -was little knowledge of that language as yet even amongst -the learned. To know even a small vocabulary of Greek -words was a distinction, and to have such knowledge whilst -learning to speak Latin was the basis for acquiring at least a -smattering of Greek knowledge later on. Sir Thomas Elyot -in his <cite>Gouvernour</cite> (1531) wishes the child “to learn Greek and -Latin authors at the same time, or else to begin with Greek. -If a child do begin therein at seven years of age, he may continually -learn Greek authors three years, and in the meantime -use the Latin as a familiar language.” It was, no doubt, -the desire of Vives, as of Sir Thomas Elyot, that children -should learn as much as possible of Greek at the same time as -Latin, and although the introduction of Greek words into the -dialogues would not help the systematic study of Greek, it -helped to create the atmosphere into which the study of -Greek would find its place naturally enough in time.</p> - -<p>The introduction of Greek words and phrases by Vives -into his <cite>School Dialogues</cite> did not at any rate prevent the book -from being in great demand, whilst the acknowledged difficulty -of school teachers in translating the Greek terms -brought about a series of expositions and commentaries -on the <cite>School Dialogues</cite> that almost raised the book to the -dignity of an ancient classical work. Issued first in 1538, in -1548 an edition was produced at Lyons with a commentary -by Peter Motta and a Latin-Spanish index by Joannes -Ramirus. In 1552, at Antwerp, Peter Motta’s interpreta<span class="pagenum2"><a name="Page_xxxvi" id="Page_xxxvi">xxxvi</a></span>tion -of Greek words, together with the old and somewhat -obscure points in Vives, was supplemented by an alphabetical -index of the more difficult words rendered into Spanish, -French, and German. In 1553 Aegidius de Housteville -published at Paris an edition, especially prepared for French -boys, which gave the French for all difficult Latin words -and included the commentary of Peter Motta.</p> - -<h3><span class="smcap">Euphrosynus Lapinius</span></h3> - -<p>In 1568 was published by Euphrosynus Lapinius at the -Junta Press in Florence, an edition of Vives’ <cite>School Dialogues</cite>. -This also included the commentary of Peter Motta and, in -addition, an index of certain words in Vives’ <cite>Dialogues</cite>, with -a translation of them into Etruscan.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">10</a></p> - -<p>Vives’ <cite>School Dialogues</cite>, we have seen, had a circulation, -with vernacular vocabulary, in Spain, France, Germany, -Italy (there does not seem to have been any edition with an -English vocabulary). The inclusion of the Greek words, it is -not unreasonable to suppose, met a need amongst learned -schoolmasters, and since sufficient translations of the hard -words, both Greek and Latin, were forthcoming, the book -was made available even in those cases where schoolmasters -had not sufficient knowledge to translate all the passages -in which the pupils might stick.</p> - -<h3><span class="smcap">Style</span></h3> - -<p>Erasmus in his <cite>Ciceronianus</cite> thus describes the style of -Vives: “I find lacking in Vives neither innate power, nor -erudition, nor power of memory. He is well provided with -luxuriance of expression even when, in the beginning of a -<span class="pagenum2"><a name="Page_xxxvii" id="Page_xxxvii">xxxvii</a></span>work, he is a little hard; day by day his eloquence matures -more and more as he proceeds.... Daily he overcomes himself, -and his genius is versatile enough for anything. Yet -sometimes he has not achieved some portion of the Ciceronian -virtues, especially in the direction of charm and mildness of -expression.” (Quoted by Namèche, <cite>Mémoire sur la vie et -les écrits de J. L. Vives</cite>.)</p> - -<h3><span class="smcap">Characteristics of Vives as a Writer of -Dialogues</span></h3> - -<p>Vives’ characteristics have been well described by Bömer, -who says: “In the dialogues of Vives we constantly have -the pleasure of listening to conversations rich in thought, -made spicy at the right moments with pointed wit, so that -we are obliged to make an effort to understand the separate -words.” It may be added that Vives is always desirous to -help forward the cause of learning, yet, on occasion, he can -detach himself from his learning and become a boy among -boys. He has a strong sense of humour. He can tell a joke -against himself, as for instance about his gout,<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">11</a> or again -about his singing.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">12</a></p> - -<h3><span class="smcap">Vives as a Precursor of the Drama</span></h3> - -<p>It might, with some ground, be urged that Vives and -other writers of school dialogues are the precursors of the -drama. For not only are there touches of wit and humour -in the conversations, but there is a considerable amount of -characterisation in the interlocutors. The right person says -and does the right thing, and situations are sometimes hit -off exquisitely with an epithet. It is clear that a training in -following the school dialogues in the generation preceding the -<span class="pagenum2"><a name="Page_xxxviii" id="Page_xxxviii">xxxviii</a></span>Elizabethan dramatists may have had a distinctly preparative -place in rendering the dialogue of the drama more -familiar and attractive as a literary method. For a preparation -in the power of audiences following the dialogues -of the Elizabethan drama may be regarded as requiring an -explanation, when we remember that the interest in and -concentration on the dialogue was more urgent than now, -owing to the absence of scenery and the other visual effects -to which we are accustomed. The element in the drama -which is conspicuous by its absence in the school dialogues -is the plot. Yet in the school dialogue there is a definite -method of construction observed. In the old methods of -Latin composition, wherever there is a thesis, the writer -must have regard to the sequence of the introduction, the -narration, the confirmation, confutation, and the conclusion.</p> - -<p>With regard to the school training towards the appreciation -of the drama in the Tudor age, it must be remembered -that the school-play was a recognised institution, especially -the acting of the old plays of Terence, Plautus, and eventually -of Greek tragedies. The school dialogue, it should be -noted, was one of the earliest of school text-books, and its -object, as already stated, was to train the child in readiness -of expression in <em>the speaking</em> of Latin. The study of rhetoric -followed, and this included not only the study of apt figures -of speech in Latin conversation, but also the accompaniment -of right gestures of the face, hands, and body. Hence it -will be seen that the grammar schools of the early part of -the sixteenth century paved the way for an intelligent -appreciation of the Elizabethan drama. For the drama not -only requires writers; to some extent an intelligent response -is necessary in the spectators, at any rate when the plays -involve the intellectual elements characteristic of the later -part of the sixteenth-century drama in England.</p> - -<p><span class="pagenum2"><a name="Page_xxxix" id="Page_xxxix">xxxix</a></span></p> - -<h3><span class="smcap">Some Educational Aspects of Vives’ Dialogues</span></h3> - -<p>It is remarkable that an elementary text-book for teaching -boys to speak Latin should raise so many fundamental -questions in the theory of education. But any presentation -of the <cite>Dialogues</cite> of Vives would seem to be incomplete which -left unconsidered such points as Vives’ <em>idea of the school</em>, <em>of the -school-games</em>, <em>of nature study</em>, <em>of the use of the vernacular in the -school</em>, and Vives’ <em>view of the relation of religion and education</em>.</p> - -<h3><span class="smcap">Vives’ Idea of the School</span></h3> - -<p>We learn from another book of Vives, the <cite>De Tradendis -Disciplinis</cite> (1531), that the “true academy,” as he calls -his ideal school, is “the association together and fellow -sympathy of men equally good and learned, who have -come together themselves for the sake of learning, and to -render the same blessing to others.” Vives suggests that -to such a “school” not only should boys go, but also men. -He suggests that “even old men, driven hither and thither -in a great tempest of ignorance and vice, should betake -themselves to the academy as it were to a haven. In short, -let all be attracted by a certain majesty and authority.” -Further, Vives informs us that in this academy it would -certainly be best to place boys there from their infancy, -“where they may from the first imbibe the best morals, and -evil behaviour will be to them new and detestable.” We -thus see that “the academy” combines our so-called -elementary, secondary, and university education. The idea -of the continuity of education is thus firmly conceived by -Vives, and, in addition, the action and reaction of different -ages of the individual scholars of the academy on one -another. Nowadays, we realise that the association together<span class="pagenum2"><a name="Page_xl" id="Page_xl">xl</a></span> -of those with the same limitations, <i>e.g.</i>, orphans, the blind, -the deaf, may be a necessary evil, but that every progressive -educational effort should be made to help all those who suffer -from such limitations to become capable of taking their places -amongst the normal pupils. But Vives goes much further; -with him, it is a defect in education to isolate the young from -the old, the old from the young. If all be bent on learning -and scholarship, the differences of age disappear as clearly -as the differences of rank and wealth.</p> - -<p>It is necessary to bear in mind this conception of the -academy in reading the school dialogues, for we have in them -little children learning their alphabet<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">13</a> and the elements of -reading<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">14</a> and writing,<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">15</a> and we have also the youths (at our -undergraduate stage) going on their academic journey on -horseback from Paris to Boulogne. This reminds us of -Milton’s sallying forth of students “at the vernal seasons -of the year, when the air is calm and pleasant, and it were an -injury and sullenness against nature not to go out and see -her riches and partake in her rejoicing with heaven and -earth.”</p> - -<p>And we have the student of mature age, in his dressing-gown, -at midnight, pursuing his classical meditations. Thus -infancy, youth, manhood, all stages, come into the conception -of education. Education is a continuous process lasting -throughout life, and for Vives the educational institution of -“schools” should embody and make facilities for the achievement -of that idea. In passing, it should be remarked that -John Milton, in his <cite>Tractate of Education</cite> (1644), and John -Dury (1650), in his <cite>Reformed School</cite>, advocate what we may -call the Vives-Academy view of school!<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">16</a> It must occur -<span class="pagenum2"><a name="Page_xli" id="Page_xli">xli</a></span>to every reader of Vives’ <cite>De Tradendis Disciplinis</cite> as highly -probable that Milton’s hurriedly dashed-off and eloquent -tractate was written after a fairly recent perusal of Vives’ -book.</p> - -<h3><span class="smcap">Games</span></h3> - -<p>The treatises on education in Tudor times have scarcely -been surpassed by any later works in their treatment of -physical education and advocacy of games. Particularly is -this so in England, for in that period were published Sir -Thomas Elyot’s <cite>Gouvernour</cite> (1531), Roger Ascham’s <cite>Toxophilus</cite> -(1545), and Richard Mulcaster’s <cite>Positions</cite> (1581). -But outstanding in their importance as these works were, -Vives in his <cite>School Dialogues</cite> makes an interesting supplementary -contribution.</p> - -<p>Vives shows the value of “play” as an underlying spirit -of school work, for the school is a form of “ludus” or -play.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">17</a> The little child, Corneliola, learns the alphabet -“playing,” as indeed children had done at any rate from -the days of Quintilian. Indeed, one of the most charming -pictures of children provided by Vives is in Dialogue VI., -which describes the mother, the boys Tulliolus, Lentulus, -Scipio, and the little girl Corneliola, on the return from school -of the boys, as they engage in children’s play and discussion -of it. The games named in that dialogue are the games of -“nuts,” “odd and even,” dice-play, draughts, and playing -cards. Vives passes over the question of the moral obliquity -of dice-playing and card-playing, though much was said in -the Tudor period with regard to them.<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">18</a></p> - -<p><span class="pagenum2"><a name="Page_xlii" id="Page_xlii">xlii</a></span></p> - -<p>Vives represents the school-boys playing dice and cards -for counters, and in the case of the cards for money. -But substantially he gives the picture of the play without -combining a sermon. In passing, perhaps it is permissible -to call attention to the pun in Dialogue XXI., where the -Latin word <em>charta</em> is taken up ambiguously in the meaning -of “map” as well as of “card.” The discovery of America -in 1492 was comparatively recent in 1539, and much interest -was felt in geographical questions. It is a great mistake -to suppose that the classical scholars like Vives were so -wrapt up in meditations on antiquity that they did not -realise the significance of contemporary events, and that -educationalists were not eager to turn current incidents -to use in the class-room.<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">19</a> An interesting example of the -fascination of Vives in geographical discoveries is to be -found in the dedication of the <cite>De Tradendis Disciplinis</cite> -to the renowned King John III., King of Portugal, in which -he relates the splendid deeds of the Portuguese in travel -and discovery, which bring glory to descendants and the -obligation to live up to their standard of achievement. In -Dialogue XII., in the description of the entrance-hall of a -house, a map is referred to in which “you have the world -newly discovered by the Spanish navigations.”<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">20</a></p> - -<p>But educationally more important than any description -of the games of the period described by Vives is the state<span class="pagenum2"><a name="Page_xliii" id="Page_xliii">xliii</a></span>ment -made by him of the laws which should regulate all -play. The account is given in Dialogue XXII. Vives -describes his native city of Valencia by sending three characters, -Borgia, Scintilla, Cabanillius, on a promenade through -the streets. They come to a public tennis-court, where the -game of tennis is described. They proceed to the Town -Court of Justice, whereupon one of the characters, Scintilla, -is requested to state the laws of play which he has previously -mentioned a teacher, by name Anneus, had written on a -tablet which he had hung in his bed-chamber.</p> - -<p>The six laws of play according to Anneus are:—</p> - -<p>1. <em>Quando Ludendum?</em> The Time of Playing.—This -should be when the mind or body has become wearied. -Games are to refresh the mind and body, not for frivolity.</p> - -<p>2. <em>Cum Quibus Ludendum?</em> Our Companions in Play.—These -should be those who bring to the game no other purpose -than your own, viz., that of thorough rest from labour and -freedom from mental strain.</p> - -<p>3. <em>Quo Ludo?</em> The Sort of Game.—It must be known well -by all the players. It must serve for both bodily and mental -recreation. It must not be merely a game of hazard.</p> - -<p>4. <em>Qua Sponsione?</em> As to Stakes.—Small stakes are justifiable -if they increase interest in exercise without producing -excitement or anxiety of mind. Big stakes do not make a -game; they introduce the rack.</p> - -<p>5. <em>Quemadmodum?</em> The Manner of Play.—Win and lose -with absolute equanimity. No game should serve to rouse -anger. No oaths, swearing, deceit, sordidness.</p> - -<p>6. <em>Quamdiu Ludendum?</em> Length of Play.—Until one is -refreshed and the hour of serious business calls.</p> - -<p><span class="pagenum2"><a name="Page_xliv" id="Page_xliv">xliv</a></span></p> - -<h3><span class="smcap">Nature Study</span></h3> - -<p>It has already been mentioned that Vives supplies a -dialogue describing an academic journey.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">21</a> Two of the -characters thus discourse:—</p> - -<blockquote> - -<p class="indent padt1"><i>Misippus.</i> Look how softly the river flows by! What a delightful -murmur there is of the full crystal water amongst the golden -rocks! Do you hear the nightingale and the goldfinch? Of -a truth, the country round Paris is most delightful!</p> - -<p class="indent"><i>Philippus.</i> How placidly the Seine flows in its current.... Oh, how -the meadow is clothed with a magic art.</p> - -<p class="indent"><i>Missippus.</i> And by what a marvellous Artist!</p> - -<p class="indent"><i>Philippus.</i> What a sweet scent is exhaled.... Please sing some -verses as you are wont to do.</p></blockquote> - -<p class="tb">Then Vives introduces some lines by Angelus Politian -praising the joy of peaceful, silent days which pass by without -the agitation of ambition and the allurement of luxury, -with blamelessness, though we work as with the labour of the -poor man. Again<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">22</a>:—</p> - -<blockquote> - -<p class="indent padt1"><i>Bambalio.</i> Listen, there is the nightingale!</p> - -<p class="indent"><i>Graculus.</i> Where is she?</p> - -<p class="indent"><i>Bambalio.</i> Don’t you see her there, sitting on that branch? Listen -how ardently she sings, nor does she leave off.</p> - -<p class="indent"><i>Nugo.</i> (As Martial says) <cite>Flet philomela nefas</cite>. (The nightingale bemoans -any injustice.)</p> - -<p class="indent"><i>Graculus.</i> What a wonder she carols so sweetly when she is away from -Attica where the very waves of the sea dash upon the shore, -not without their rhythm.</p></blockquote> - -<p class="tb">Then Nugo tells the story of the nightingale and cuckoo.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">23</a> -One more instance. Several boys are out for a morning -walk:—</p> - -<blockquote> - -<p class="indent padt1"><i>Malvenda.</i> Don’t let us take our walk as if in a rush, but slowly and -gently....</p> -<p><span class="pagenum2"><a name="Page_xlv" id="Page_xlv">xlv</a></span></p> -<p class="indent"><i>Joannius</i> [<i>after contemplating the view</i>]. There is no sense which has not -a lordly enjoyment! First, the eyes! what varied colours, -what clothing of the earth and trees, what tapestry! What -paintings are comparable with this view?... Not without -truth has the Spanish poet, Juan de Mena, called May the -painter of the earth. Then the ear. How delightful to hear -the singing of birds, and especially the nightingale. Listen to -her (as she sings in the thicket) from whom, as Pliny says, -issues the modulated sound of the completed science of -music.... In very fact, you have, as it were, the whole -study and school of music in the nightingale. Her little ones -ponder and listen to the notes which they imitate. The tiny -disciple listens with keen intentness (would that our teachers -received like attention!) and gives back the sound.... -Add to this there is a sweet scent breathing in from every -side, from the meadows, from the crops, from the trees, even -from the fallow-land and neglected fields.</p></blockquote> - -<h3><span class="smcap">Wine-drinking and Water-drinking</span></h3> - -<p>There can be little doubt even from the descriptions of -feasts in the <cite>School Dialogues</cite> of Vives, as well as of Mosellanus -and Erasmus, that drunkenness was not uncommon -even amongst teachers in the Tudor period.<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">24</a> Vives distinguished -himself by boldly advocating the claims of -water against those of wines and beer. In Dialogue XI., -“Getting dressed and a Morning Constitutional,” we read -[speaking of the food for breakfast, after the walk]:—</p> - -<blockquote> - -<p class="indent padt1"><i>Malvenda.</i> Shall we have wine to drink?</p> - -<p class="indent"><i>Bellinus.</i> By no means,—but beer, and that of the weakest, of yellow -Lyons, <em>or else pure and liquid water</em> drawn from the Latin or -Greek well.</p> - -<p class="indent"><i>Malvenda.</i> Which do you call the Latin well and the Greek well?</p> - -<p class="indent"><i>Bellinus.</i> Vives is accustomed to call the well close to the gate the -Greek well; that one further off he calls the Latin well. He -will give you his reasons for the names when you meet him.</p></blockquote> - -<p>J. T. Freigius, who is always ready to supply what Vives -omits, gives in his commentary the reasons for Vives. The -Greek well is the well close to the gate, because the Greek -<span class="pagenum2"><a name="Page_xlvi" id="Page_xlvi">xlvi</a></span>language is closer to the sources of language; the “Latin” -well, for similar reasons, is further off from the gate.</p> - -<p>In Dialogue XVII., called “The Banquet,” we read:—</p> - -<blockquote> - -<p class="indent padt1"><i>Scopas.</i> Don’t give one too much water (<i>i.e.</i> in his wine). Don’t you -know the old proverb, “You spoil wine, when you pour -water into it”?</p> - -<p class="indent"><i>Democritus.</i> Yes, then you spoil both the water and the wine.</p> - -<p class="indent"><i>Polaemon.</i> I would rather spoil them both than be spoiled by one of -them.</p></blockquote> - -<p class="p padt1">But it is in Dialogue XVIII, on “Drunkenness,” that -Vives specially launches his thunderbolts against excessive -drinking. With the institution of lessons on temperance -in schools under some Local Education Authorities in -England, we have a return to the methods of Vives. For in -the school dialogue referred to we have the matter put very -strongly, and probably Vives’ statements would not prove -unacceptable to modern teachers of this recently re-introduced -subject. After describing the moral effects of drunkenness, -one of the characters says: “Who would not prefer -to be shut up at home with a dog or a cat than with a -drunkard? For those animals have more intellect in them -than the drunkard.” Another character remarks: “When -you drink, you treat wine as you like. When you have -drunk, it will treat you as it likes.”</p> - -<h3><span class="smcap">The Vernacular</span></h3> - -<p>It is surprising to find that though Vives, in 1538, produced -his <cite>School Dialogues</cite> for the purpose of teaching -children to <em>speak</em> Latin, and though he regarded early and -thorough acquaintance with Latin, both for purposes of -speaking and writing, as the very mark and seal of a well-educated -man, there was no learned man of his age who -went so far in advocacy of the importance of the teaching in<span class="pagenum2"><a name="Page_xlvii" id="Page_xlvii">xlvii</a></span> -the vernacular of the pupil at a still younger age. As this -constitutes one of the grounds upon which the pre-eminence -of Vives as an educationalist would be rested, as for instance -in comparison with Erasmus, it may not be altogether irrelevant -to quote here the translation of a passage from the <cite>De -Tradendis Disciplinis</cite> explaining Vives’ views on this subject.</p> - -<p>“The scholars should first speak in their homes their -mother tongue, which is born with them, and the teacher -should correct their mistakes. Then they should, little by -little, learn Latin. Next let them intermingle with the -vernacular what they have heard in Latin from their teacher, -or what they themselves have learned. Thus, at first, their -language should be a mixture of the mother-tongue and -Latin. But outside the school they should speak the mother-tongue -so that they should not become accustomed to a -hotch-potch of languages.... Gradually the development -advances and the scholars become Latinists in the narrower -sense. Now must they seek to express their thoughts in -Latin, for nothing serves so much to the learning of a -language as continuous practice in it. He who is ashamed -to speak a language has no talent for it. He who refuses to -speak Latin after he has been learning it for a year must be -punished according to his age and circumstances.”<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">25</a></p> - -<p>So much for the pupil’s knowledge of the vernacular. Still -more emphatically Vives speaks with regard to the necessity -of a thorough knowledge of the vernacular by the <em>teacher</em>.</p> - -<p>“Let the teacher know the mother-tongue of his boys, so -that by this means, with the more ease and readiness, he may -teach the learned languages. For unless he makes use of -the right and proper expressions in the mother-tongue, he -will certainly mislead the boys, and the error thus imbibed -will accompany them persistently as they grow up and -<span class="pagenum2"><a name="Page_xlviii" id="Page_xlviii">xlviii</a></span>become men. How can boys understand anything sufficiently -well in their own language unless the words are said -with the utmost clearness. Let the teacher preserve in his -memory all the old forms of vernacular words, and let him -develop the knowledge not only of modern forms, but also -of the old words and those which have gone out of use, and -let him be as it were the guardian of the treasury of his -language.”<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">26</a></p> - -<h3><span class="smcap">The Educational Ideal of Vives</span></h3> - -<p>It has been usual to enter to the credit of the Protestantism -of John Sturm and Maturinus Corderius the educational -ideal of <em>pietas literata</em>. No doubt the seventeenth-century -Huguenots of France and the Puritans of England were distinguished -by this double educational aim of piety and -culture. But it was characteristic also of the earlier Catholic -world of Erasmus and of Vives. Rising above the ordinary -level of the scholars of the Italian Renascence, Erasmus and -Vives had higher sympathy and delight in children. Erasmus -dedicated his <cite>Colloquia</cite> or Dialogues (in 1524) to the little -child John Erasmius Froben, the son of the renowned -publisher Froben of Basle. “You have arrived,” he says, -“at an age than which none happier occurs in the course of -life for imbibing the seeds of literature and of piety.... -The Lord Jesus keep the present season of your life pure -from all pollutions, and ever lead you on to better things.”</p> - -<p>So, too, in 1538, Juan Luis Vives dedicated his <cite>School Dialogues</cite> -to a child, the eleven-years-old boy—Prince Philip.</p> - -<p>Both Erasmus and Vives believed in early training in -religious instruction. Vives writes as follows on religious -education: “Who is there who has considered the power -and loftiness of the mind, its understanding of the most -<span class="pagenum2"><a name="Page_xlix" id="Page_xlix">xlix</a></span>remarkable things, and through understanding love of them, -and from love the desire to unite himself with them, who -does not perceive clearly that man was formed, not for food, -clothing, and habitation, not for difficult, secret, and vexatious -knowledge, but to develop the desire to know God -more truly, to participate in His Divine Nature and His -Eternity?... Since piety is the only way of perfecting -man, and accomplishing the end for which he was formed, -therefore piety is of all things the one thing necessary. -Without the others man can be perfected and complete; -without this, he cannot but be most miserable.”<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">27</a></p> - -<p>In one passage Vives remarks that the strength of religion -is developed by its exercise rather than by any theoretical -knowledge. For this reason, when meals are described in -the <cite>School Dialogues</cite>, we find some form of grace, before and -after the meal, duly said. The tone of the <cite>Dialogues</cite> is -reverential. A. J. Namèche says<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">28</a> that in the <cite>Dialogues</cite> -“Vives brings a sense of decency, respect for morals, the -fear so laudable of doing any violence to the innocence of -young people. We know well enough that Erasmus is far -from being irreproachable in this respect, and that his -language is free sometimes even to the extent of cynicism.” -Without wishing to follow Namèche in the comparison of -the moral aspects of Erasmus and Vives in their dialogues, -a claim may be made for both that they were eager advocates -in the joining of piety with culture, and that both -Erasmus and Vives, each in his own way, did valiant work -in endeavouring to raise the standard of manners and morals -as well as to promote piety in young and old.</p> - -<p>There can, however, be no doubt that Vives deserved the -high reputation which he received of reverence for the morals -<span class="pagenum2"><a name="Page_l" id="Page_l">l</a></span>of youth. Peter Motta is full of enthusiasm for Vives in -this respect. In the Preface to his <cite>Commentary on Vives’ -School Dialogues</cite>, Motta says: “By reading other books -such as those of Terence and Plautus, you can undoubtedly -get extracts which show the fruit of eloquence. But who -can avoid seeing that in them you will find incitements to -vices, and stumbling blocks to morals? Now, in our author -Vives, you will find little flowers of Latin elegance which -he has brought together from various most renowned authors, -whilst there is nothing in his work which does not seem to -suggest even the Christ, or at least the highest morality and -sound education.” This may be regarded as the exaggerated -language of an admirer, but the reverential tone of Vives is -clear enough, reminding one of Vittorino da Feltre, of whom -it was said that he went to his teacher’s desk each day as if -to an altar.</p> - -<h3><span class="smcap">Vives’ Last Dialogue: The Precepts of Education</span></h3> - -<p>Vives lays down twenty-four Precepts of Education. Some -critics have thought such precepts out of place in a book -written for boys. But Vives has done all he could to interest -boys on their own level. He has always retained the boy in -himself, and has spoken from the fulness of his heart, as a boy, -in the dialogues. And as he parts company with boys in -these dialogues, he wishes, as all true, older human beings -must wish, for once at least to give of his best to the young. -He will give back to the boys who have followed him through -the <cite>Dialogues</cite> (as a teacher who is a “good sort”) a full -reward for their trouble. He will pay them the compliment -of treating them seriously.</p> - -<p>This seems a right instinct. It is not priggish (as some -seem to think) to give of a man’s best to a boy or to boys at<span class="pagenum2"><a name="Page_li" id="Page_li">li</a></span> -the right moment. When once a boy is sure there is “the -boy” in any man he knows, there is no <em>camaraderie</em> he delights -in such as that which allows him to see a little of the man,—to -jump, so to say, on the man’s mental shoulders to catch a -better glimpse of the far distance.</p> - -<p>When John Thomas Freigius—grown up into the classical -scholar—looks back, in his Preface to his edition of Vives’ -<cite>School Dialogues</cite>, he says: “As a boy, I so loved Luis Vives -that not even now do I feel my old love for him has faded -away from my mind.” Perhaps the last dialogue, with its -twenty-four precepts, did not cause the love of Freigius for -Vives, but the love being there, it continued in spite of -having to read the precepts. Anyway, Vives, who had -turned aside from the weighty problems of learning and -literature, where he belonged to the great triumvirate of -writers of his day—enthroned by contemporary judges by -the side of the great Erasmus and the great Budaeus—stated -the precepts which, in his view, should guide, not only -his book of dialogues and the schools, but all stages of -culture. Boys brought up on these precepts, and retaining -them as principles of education in their later life, might -perhaps have cheered the heart of Vives by showing that -he had abstained from his higher studies to some purpose -when he wrote his <cite>School Dialogues</cite>.</p> - -<p>At any rate, for the modern reader, there is the satisfaction -of knowing, when he reads the <cite>School Dialogues</cite> of Vives, -that he is reading a work which won the approval of children. -With all our modern advance, of which of the writers of our -text-books to-day would present-day children say as much -as was said of this sixteenth-century scholar, who merely -wrote a text-book to help boys of the Tudor Age to <em>speak -Latin</em>!—“As a boy I so loved Luis Vives that not even now -do I feel my old love for him has faded away from my mind.”</p> - -<p><span class="pagenum2"><a name="Page_lii" id="Page_lii">lii</a></span></p> - -<h3>NOTE</h3> - -<p>The short summaries or headings to each dialogue in the text are -translations from the edition of Vives’ <cite>Dialogues</cite> by John Thomas -Freigius, published at Nürnberg, 1582. After each dialogue Freigius -provides a commentary, by far the most complete of any commentator -on Vives’ book, giving illustrative quotations and notes on obscure -points, and giving references to the ancient sources from which technical -expressions were taken by Vives. The headings of the sub-sections of -each dialogue as given in the present translation are taken from -Freigius. They are not a part of the original text of Vives.</p> - -<p>The above is the most scholarly and thorough edition of the <cite>Dialogues</cite>, -but it may be noted that Dr. Bömer<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">29</a> has distinguished over <em>one -hundred</em> editions of the book, showing its popularity not only in the -sixteenth century but its continued interest in still later generations -of the study of Latin speech.</p> - -<hr /> -<p><span class="pagenum2"><a name="Page_1" id="Page_1">1</a></span></p> - -<h2>TUDOR SCHOOL-BOY LIFE</h2> - -<h3><a name="I" id="I">I</a><br /> - -SURRECTIO MATUTINA—<i>Getting up in -the Morning</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Beatrix Puella</span>, <span class="smcap">Emanuel</span>, <span class="smcap">Eusebius</span></p> - -<p>Dialogue (Latin—<em>colloquium</em>, <em>collocutio</em>, <em>sermo</em>) is so called -from διαλέγεως, in which sort of composition Plato was the -first to delight. In this first dialogue or discourse (<em>sermone</em>) -there are laid down five duties, which should be performed carefully -in the morning by youths and boys, viz. to rise betimes -(because early morning is the friend to studies), to dress, to comb -the hair, to wash, to pray.</p> - -</blockquote> - -<p class="indent"><i>Beat.</i> May Jesus Christ awake you from the sleep of all -vice. O you boys, are you ever going to wake -up to-day?</p> - -<p class="indent"><i>Euseb.</i> I don’t know what has fallen on my eyes. I -seem to have them full of sand.</p> - -<h4>I. <i>Getting Up</i></h4> - -<p class="indent"><i>Beat.</i> That is always your morning song—quite an old -one. I shall open both the wooden and the -glass windows, so that the morning shall strike -brightly on your eyes from both. Get up! -Get up!</p> - -<p class="indent"><i>Euseb.</i> Is it already morning?</p> - -<p><span class="pagenum2"><a name="Page_2" id="Page_2">2</a></span></p> - -<h4>II. <i>Dressing</i></h4> - -<p class="indent"><i>Beat.</i> It is nearer mid-day than the dawn. Emanuel, -do you want another shirt?</p> - -<p class="indent"><i>Eman.</i> I don’t now need anything. This is clean -enough. I will take another to-morrow. -Please give me my stomacher.</p> - -<p class="indent"><i>Beat.</i> Which? The single thickness or the double -thickness?</p> - -<p class="indent"><i>Eman.</i> Which you like. I don’t mind. Give me the -single thickness so that I may be less heavy -for playing ball (<em>pila</em>) to-day.</p> - -<p class="indent"><i>Beat.</i> This is always your custom. You think of your -play before your school-work.</p> - -<p class="indent"><i>Eman.</i> What do you say, you stupid! When school -itself is called play (<em>ludus</em>).</p> - -<p class="indent"><i>Beat.</i> I don’t understand your playing with grammar -and logic (<em>grammaticationes et sophismata</em>).</p> - -<p class="indent"><i>Eman.</i> Give me the leathern shoe-straps.</p> - -<p class="indent"><i>Beat.</i> They are torn to pieces. Take the silken ones as -your schoolmaster has ordered. What now? -Will you have the breeches and long stockings -as it is summer?</p> - -<p class="indent"><i>Eman.</i> No, indeed. Give me only the long stockings. -Please, fasten them for me.</p> - -<p class="indent"><i>Beat.</i> What! Have you arms of hay or of butter?</p> - -<p class="indent"><i>Eman.</i> No, indeed. They are sewn together with -threads. Alas! what straps (<i>i.e.</i> points) -have you given me, without supports and all -torn!</p> - -<p class="indent"><i>Beat.</i> Don’t you remember that yesterday at dice-playing -you lost the others altogether?</p> -<p><span class="pagenum2"><a name="Page_3" id="Page_3">3</a></span></p> -<p class="indent"><i>Eman.</i> How do you know?</p> - -<p class="indent"><i>Beat.</i> I observed you through a chink in the door as you -were playing with Guzmanulus.</p> - -<p class="indent"><i>Eman.</i> Oh! I beg that you won’t tell the teacher.</p> - -<p class="indent"><i>Beat.</i> No, but I will tell him if ever you call me “ugly” -again, as you are accustomed to do.</p> - -<p class="indent"><i>Eman.</i> What if I call you greedy?</p> - -<p class="indent"><i>Beat.</i> Call me what you will, but not ugly.</p> - -<p class="indent"><i>Eman.</i> Give me my shoes.</p> - -<p class="indent"><i>Beat.</i> Which? Those with the long straps (<i>i.e.</i> -sandals)?</p> - -<p class="indent"><i>Eman.</i> Those covered against the mud.</p> - -<p class="indent"><i>Beat.</i> Against the dry mud, which they call dust. But -thou doest well, for on the open road the strap -gets broken and the buckle lost.</p> - -<p class="indent"><i>Eman.</i> Put them on, I beg.</p> - -<p class="indent"><i>Beat.</i> Do it yourself.</p> - -<p class="indent"><i>Eman.</i> I cannot bend myself.</p> - -<p class="indent"><i>Beat.</i> You could easily bend, but your laziness makes it -difficult, or have you swallowed a sword as the -mountebank did four days ago? Are you -now so delicate? What will happen to you as -you grow up?</p> - -<p class="indent"><i>Eman.</i> Tie a double knot—for it is more elegant.</p> - -<p class="indent"><i>Beat.</i> Certainly not, for then the knot would be loosened -at that point and the shoe would fall from -your foot. It is better either to have a double -drawing tight or one knot and one loop. Take -your tunic with long sleeves and your woven -girdle.</p> - -<p class="indent"><i>Eman.</i> No, certainly not that, but the leathern hunting -girdle.</p> -<p><span class="pagenum2"><a name="Page_4" id="Page_4">4</a></span></p> -<p class="indent"><i>Beat.</i> Your mother forbids that; do you wish to have -everything according to your own caprice? -And yesterday you broke the pin of the clasp!</p> - -<p class="indent"><i>Eman.</i> I could not otherwise unbuckle it. Then give -me that red one made of linen cloth.</p> - -<h4>III. <i>Using the Comb</i></h4> - -<p class="indent"><i>Beat.</i> Take it, put your French girdle on. Comb your -head first with the thinner, then with the -thicker teeth, place your cap on your head, so -as not to throw it to the back of your head, as -is your custom, or on to your forehead down -to your eyes.</p> - -<p class="indent"><i>Eman.</i> Let us at last go out.</p> - -<p class="indent"><i>Beat.</i> What, without having washed your hands and -face!</p> - -<p class="indent"><i>Eman.</i> With your worrying curiosity you would have -already plagued a bull to death, let alone a -man. You think you are clothing not a boy, -but a bride.</p> - -<h4>IV. <i>Washing</i></h4> - -<p class="indent"><i>Beat.</i> Eusebius, bring a wash-basin and a pitcher. -Raise it to a fair height; let the water drop -out rather than pour it from the stopple. -Wash thoroughly that dirt from the joints of -the fingers. Cleanse the mouth and use water -for gargling. Rub the eyelids and eyebrows, -then the glands of the neck under the ears -vigorously. Then take a cloth and dry your<span class="pagenum"><a name="Page_5" id="Page_5">5</a></span>self. -Immortal God! that it should be necessary -to admonish you as to all these things, -one by one, and that you should do nothing of -your own thought.</p> - -<p class="indent"><i>Eman.</i> Ah! you are too much of a boss and too rude!</p> - -<h4>V. <i>Prayer</i></h4> - -<p class="indent"><i>Beat.</i> And you are too shrewd and pretty a boy. Come, -give me a kiss. Kneel down before this image -of our Saviour and say the Lord’s Prayer and -the other prayers, as you are accustomed, -before you step out of your bedroom. Take -care, my Emanuel, that you think of nothing -else while you are praying. Stay a moment, -hang this little handkerchief on your girdle, so -that you can blow and clean your nose.</p> - -<p class="indent"><i>Eman.</i> Am I now sufficiently prepared, in your opinion?</p> - -<p class="indent"><i>Beat.</i> You are.</p> - -<p class="indent"><i>Eman.</i> Then not in my opinion since at last I am in yours. -I will dare make a wager that I have taken up -a whole hour in dressing.</p> - -<p class="indent"><i>Beat.</i> Well, what even if you had taken two? Where -would you have gone if you hadn’t? What -were you going to do? I suppose to dig or to -plough?</p> - -<p class="indent"><i>Eman.</i> As if there were a lack of something to do.</p> - -<p class="indent"><i>Beat.</i> Oh, the great man! so keenly occupied in doing -nothing.</p> - -<p class="indent"><i>Eman.</i> Won’t you go away, you girl sophist? Go, or -I’ll shy this shoe at you or tear the veil off -your head.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_6" id="Page_6">6</a></span></p> - -<h3>II<br /><br /> - -PRIMA SALUTATIO—<i>Morning Greetings</i></h3> - -<p class="center"><span class="smcap">Puer</span>, <span class="smcap">Mater</span>, <span class="smcap">Pater</span>—Boy, Mother, Father</p> - -<blockquote> - -<p>In this dialogue there are three parts: the first contains the -mutual salutations expressed in the morning when the little -charms of early childhood are skilfully displayed. The second -part contains the sport of a boy with a dog. The third gives a -conversation with this boy concerning the school, the opportunity -for which arises from the incident with the little dog.</p></blockquote> - -<h4>I. <i>Morning Salutation</i></h4> - -<p class="indent"><i>Boy.</i> Hail, my father! hail, my mother dear (<em>salve mea -matercula</em>)! I wish that this may be a happy -day for you, my little brothers (<em>germanuli</em>). -May Christ be propitious to you, my little -sisters!</p> - -<p class="indent"><i>Father.</i> My son, may God guard you and lead you to -great goodness (<em>ingentes virtutes</em>).</p> - -<p class="indent"><i>Mother.</i> May Christ preserve you, my light. What are -you doing, my darling? How are you? -How did you rest last night?</p> - -<p class="indent"><i>Boy.</i> I am very well and slept peacefully.</p> - -<p class="indent"><i>Mother.</i> Thanks be to Christ! May He grant that this -may be constantly so!</p> - -<p class="indent"><i>Boy.</i> In the middle of the night I was roused up with a -pain in the head.</p> - -<p class="indent"><i>Mother.</i> It grieves me sorely to hear that (<i>me per<span class="pagenum"><a name="Page_7" id="Page_7">7</a></span>ditam -et miserrimam</i>)! What do you say? In -what part of the head?</p> - -<p class="indent"><i>Boy.</i> In the forehead.</p> - -<p class="indent"><i>Mother.</i> For how long?</p> - -<p class="indent"><i>Boy.</i> Scarcely the eighth of an hour. Afterwards I fell -asleep again, nor did I feel anything further -of it.</p> - -<p class="indent"><i>Mother.</i> Now I breathe again; for you took away my -breath.</p> - -<h4>II. <i>Playing with the Dog</i></h4> - -<p class="indent"><i>Boy.</i> All good to you! Little Isabel, prepare my breakfast. -Ruscio, Ruscio, come here, jolly little -dog! See how he fawns with his tail and -how he raises himself on his hind legs. What -are you doing? How are you? Hullo, you, -bring a bit or two of bread which we may give -him, then you will see some clever sport. -Won’t you eat? Haven’t you had anything -to-day? Clearly there is more intelligence in -that dog than in that crass mule-driver.</p> - -<h4>III. <i>The Father’s Little Talk with his Boy</i></h4> - -<p class="indent"><i>Father.</i> My Tulliolus, I should like to have a talk with -you soon.</p> - -<p class="indent"><i>Boy.</i> Why, my father? For nothing more delightful -could happen to me than to listen to you.</p> - -<p class="indent"><i>Father.</i> Is thy Ruscio here an animal or a man?</p> - -<p class="indent"><i>Boy.</i> An animal, as I think.</p> - -<p class="indent"><i>Father.</i> What have you in you, why you should be a -man and not he? You eat, drink, sleep,<span class="pagenum"><a name="Page_8" id="Page_8">8</a></span> -walk, run, play. So he does all these things -also.</p> - -<p class="indent"><i>Boy.</i> But I am a man.</p> - -<p class="indent"><i>Father.</i> How do you know this? What have you now, -more than a dog? But there is this difference -that he cannot become a man. You -can, if you will.</p> - -<p class="indent"><i>Boy.</i> I beg of you, my father, bring this about as soon -as possible.</p> - -<p class="indent"><i>Father.</i> It will be done if you go where animals go, to -come back men.</p> - -<p class="indent"><i>Boy.</i> I will go, father, with all the pleasure in the -world! But where is it?</p> - -<p class="indent"><i>Father.</i> In the school.</p> - -<p class="indent"><i>Boy.</i> There is no delay in me for such a great matter.</p> - -<p class="indent"><i>Father.</i> Nor in me. Isabel, dear, do you hear, give -him his breakfast in this little satchel.</p> - -<p class="indent"><i>Isabel.</i> What shall it be?</p> - -<p class="indent"><i>Father.</i> A piece of bread and butter, and dry figs, or -pressed, not dried, grapes, as an additional dish—for -fresh grapes besmear the fingers of boys -and they spoil their clothes—unless he should -prefer a few cherries, or golden and long plums. -Hang the satchel on his little arm, so that it -shall not fall off.</p> -<hr /> -<p><span class="pagenum2"><a name="Page_9" id="Page_9">9</a></span></p> - -<h3>III<br /><br /> - -DEDUCTIO AD LUDUM—<i>Escorting to School</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Pater</span>, <span class="smcap">Puer</span>, <span class="smcap">Propinquus</span>, <span class="smcap">Philoponus Ludimagister</span>—Father, -Boy, Relative, Philoponus the Schoolmaster</p> - -<p><i>Philoponus.</i>—This name, so worthy of a teacher, has been -rightly and wisely bestowed by the author. For the true -teacher ought to be φιλόπονος, that is, φίλος τοῦ πονοῦ, a lover -of labour, and by his diligence and assiduity to give satisfaction -to his pupils. But Philoponus is, moreover, the proper name of -the Greek interpreter of Aristotle.</p></blockquote> - -<p class="center"><i>Consultation as to a Teacher</i></p> - -<p class="indent"><i>Father.</i> Make the holy sign of the cross.</p> - -<p class="indent"><i>Son.</i> Lead us ignorant ones, O most wise Jesus Christ, -Thou most powerful, lead us most weak!</p> - -<p class="indent"><i>Father.</i> Inform me, I beg, thou who art most versed in -the study of letters, who in this school is the -best teacher of boys?</p> - -<p class="indent"><i>Prop.</i> The most learned is a certain Varro; but the most -industrious and the most upright is Philoponus, -whose erudition, moreover, is not to be -despised. Varro has the best frequented -school, and in his house he has a numerous -flock of boarders. Philoponus does not seem -to delight in numbers, but is content with -fewer boys.</p> - -<p class="indent"><i>Father.</i> I should prefer him. That must be he walking -<span class="pagenum"><a name="Page_10" id="Page_10">10</a></span>into the hall of the school. Son, this is, as it -were, the laboratory for the formation of men, -and he is the artist-educator. Christ be with -you, master! Uncover your head, my boy, -and bow your right knee, as you have been -taught. Now, stand up!</p> - -<p class="indent"><i>Philoponus.</i> May your coming be a blessing to us all! -What may be your business?</p> - -<p class="indent"><i>Father.</i> I bring you this boy of mine for you to make -of him a man from the beast.</p> - -<p class="indent"><i>Philoponus.</i> This shall be my earnest endeavour. He -shall become a man from a beast, a fruitful -and good creature out of a useless one. Of -that have no doubt.</p> - -<p class="indent"><i>Father.</i> What is the charge for your instruction?</p> - -<p class="indent"><i>Philoponus.</i> If the boy makes good progress, it will be -little; if not, a good deal.</p> - -<p class="indent"><i>Father.</i> That is acutely and wisely said, as is all you -say. We share the responsibility then; you, -to instruct zealously, I to recompense your -labour richly.</p> -<hr /> -<p><span class="pagenum2"><a name="Page_11" id="Page_11">11</a></span></p> - -<h3>IV<br /><br /> - -EUNTES AD LUDUM LITERARIUM—<i>Going to -School</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Cirratus</span>, <span class="smcap">Praetextatus</span>, <span class="smcap">Titivillitium</span>, <span class="smcap">Teresula</span> (<span class="smcap">An Old -Woman</span>, <span class="smcap">A Woman Seller of Vegetables</span>)</p> - -<p>The names of the interlocutors in this dialogue for the most -part signify something serious and ancient. <em>Cirrati pueri</em> were -those boys who wore their hair curled and crisped. Krausz Haar. -For the <em>cirrus</em> is an instrument devised for the curling of hair.</p></blockquote> - -<blockquote><p><i>Martial</i>:</p></blockquote> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Nec matutini cirrata caterva magistri.</div> -</div></div></div> -<blockquote><p><i>Juvenal</i>:</p></blockquote> -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line i14">Flavam</div> -<div class="line">Caesariem et madido torquentem cornua cirro.</div> -</div></div></div> - -<blockquote><p><i>Persius</i>, Satyr, i.:</p></blockquote> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Ten’ cirratorum centum dictata fuisse</div> -<div class="line">Pro nihilo pendas?</div> -</div></div></div> - -<blockquote> - -<p><em>Praetextatus puer</em> is another way of referring to a noble or -patrician, for his outer garment was bordered with purple, and -thus worn by boys up to fourteen years of age, or as others say, -up to sixteen, when such an one assumed the <em>toga virilis</em> in the -Capitol. <i>See</i> Macrob. lib. i. <i>Satur.</i> cap. 6. Budae, in prior. -annot. ad l. fin. De senator. Alexand. lib. 2, cap. 25. Baysius, -de re vestiment. Sigonius, lib. 3, de judic. cap. 19. Papirius, -a certain Roman, was called <em>praetextatus</em> because in the -<em>praetextata</em> age he showed the height of prudence. <i>See</i> Macrob.</p> - -<p><em>Titivillitium</em> formerly was a word declaring nothing certain, -but just an exclamation, indicating extreme uncertainty. The -word was used by Plautus. <i>See</i> Proverb, Titivillitium.</p> - -<p><em>Oluscularia</em>, a woman selling vegetables. Λαχανοπῶλις.</p></blockquote> - -<p class="indent padt1"><i>Cirr.</i> Does it seem to you to be time to go to school?</p> - -<p class="indent"><i>Praet.</i> Certainly, it is time to go.</p> -<p><span class="pagenum2"><a name="Page_12" id="Page_12">12</a></span></p> -<p class="indent"><i>Cirr.</i> I don’t properly remember the way; I believe we -have to go through this next street.</p> - -<p class="indent"><i>Praet.</i> How often have you already been to the school?</p> - -<p class="indent"><i>Cirr.</i> Three or four times.</p> - -<p class="indent"><i>Praet.</i> When did you first go?</p> - -<p class="indent"><i>Cirr.</i> As I think, three or four days ago.</p> - -<p class="indent"><i>Praet.</i> Well, now; isn’t that enough to enable you to -know the way?</p> - -<p class="indent"><i>Cirr.</i> No, not if it were a hundred times of going.</p> - -<p class="indent"><i>Praet.</i> Why, if I were to go once, never afterwards -should I miss the way. But you go, against -your will, and as you go, you stop and play. -You don’t look at the way, nor at the houses, -nor any signs which would show you afterwards -which way you should turn, or which -way you should follow. But I observe all -these points diligently, because I go gladly.</p> - -<p class="indent"><i>Cirr.</i> This boy lives quite close to the school. Here, -you, Titivillitium, which is the way to your -house?</p> - -<p class="indent"><i>Tit.</i> What do you want? Do you come from your -mother? My mother is not at home, nor -even my sister. Both have gone out to St. -Anne’s.</p> - -<p class="indent"><i>Cirr.</i> What then is to be done?</p> - -<p class="indent"><i>Tit.</i> Yesterday was dedication festival (<em>encaenia</em>). Today -some woman who sells cheese has invited -them to a meal at the house called “Thick -Milk” (<em>lac coagulatum</em>).</p> - -<p class="indent"><i>Cirr.</i> And why haven’t you gone with them?</p> - -<p class="indent"><i>Tit.</i> They have left me at home to keep house. They -<span class="pagenum"><a name="Page_13" id="Page_13">13</a></span>have taken my little brother with them, but -they have promised me that they would bring -back something of what was left for me in a -basket.</p> - -<p class="indent"><i>Cirr.</i> But why art thou then not remaining at home?</p> - -<p class="indent"><i>Tit.</i> I shall return immediately, only I will now play -dice a little with the son of this cobbler. Will -you also come with us?</p> - -<p class="indent"><i>Cirr.</i> We will go, please.</p> - -<p class="indent"><i>Praet.</i> Certainly I shall not do so.</p> - -<p class="indent"><i>Cirr.</i> Why not?</p> - -<p class="indent"><i>Praet.</i> We don’t want to get a thrashing.</p> - -<p class="indent"><i>Cirr.</i> Ah! I had not thought of that.</p> - -<p class="indent"><i>Tit.</i> You won’t get thrashed.</p> - -<p class="indent"><i>Cirr.</i> How do you know that?</p> - -<p class="indent"><i>Tit.</i> Because your master lost his rod (<em>ferula</em>) to-day.</p> - -<p class="indent"><i>Cirr.</i> Eh! by what means did you get to know that?</p> - -<p class="indent"><i>Tit.</i> To-day we heard him from our house shouting out—and -it was for his ferula he was seeking.</p> - -<p class="indent"><i>Cirr.</i> I beg of you, let us play for a short time.</p> - -<p class="indent"><i>Praet.</i> Play you, if you will; but I shall go on to school -at once.</p> - -<p class="indent"><i>Cirr.</i> I beg of you, don’t report me to the master. Say -that I am kept by my father at home.</p> - -<p class="indent"><i>Praet.</i> Do you wish me to tell a lie?</p> - -<p class="indent"><i>Cirr.</i> Why not, for a friend’s sake?</p> - -<p class="indent"><i>Praet.</i> Because I have heard a preacher in a church -declare that liars are the sons of the devil, but -truth-tellers, sons of God.</p> - -<p class="indent"><i>Cirr.</i> Of the devil, indeed! Get away! By the sign -of the holy cross, may our God free us from -our enemies!</p> -<p><span class="pagenum2"><a name="Page_14" id="Page_14">14</a></span></p> -<p class="indent"><i>Praet.</i> Thou canst not be freed to play when thou -oughtest to go and learn.</p> - -<p class="indent"><i>Cirr.</i> Let us go. Farewell.</p> - -<p class="indent"><i>Tit.</i> Oh, I say! these boys dare not stay and play a -moment because otherwise they would get -thrashed!</p> - -<p class="indent"><i>Praet.</i> This boy is a waster and will become a bad man! -See how has he slipped away from us without -our having asked him which is the way to the -school? Let us call him back.</p> - -<p class="indent"><i>Cirr.</i> Let him go his evil ways. I don’t wish him again -to invite me to play. We will inquire from -this old woman. Mother, do you know which -is the way to the school of Philoponus?</p> - -<p class="indent"><i>Old Woman.</i> I have lived near this school for six years, -just opposite to it where my eldest son and -two daughters were born. You cross this -street (the <em>Villa Rasa</em> Street), then comes a -narrow lane, then the <em>Dominus Veteranus</em> Street. -Hence you turn to the right, then to the left, -there you must inquire, for the school is not -far from there.</p> - -<p class="indent"><i>Cirr.</i> Ah! we cannot remember all that!</p> - -<p class="indent"><i>Old Woman.</i> My little Teresa, lead these boys to the -school of Philoponus, for the mother of this -one here was she who gave us the thread for -combing and spinning.</p> - -<p class="indent"><i>Ter.</i> What in the name of evil have you to do with -Philoponus? What sort of man is this -Philoponus? As if I knew him! Do you -speak of the man who mends shoes near the -Green Inn (<em>cauponam viridem</em>) or of the herald -<span class="pagenum"><a name="Page_15" id="Page_15">15</a></span>in the Giant Street, who keeps horses on -hire?</p> - -<p class="indent"><i>Old Woman.</i> This I know well, that you never know -those things which are wanted, but those -which have nothing to do with the matter in -hand. Slowest of girls, Philoponus is that -old schoolmaster, tall, short-sighted man, -opposite the house where we used to live.</p> - -<p class="indent"><i>Ter.</i> Ah! now it comes back to my mind.</p> - -<p class="indent"><i>Old Woman.</i> In returning, go across the market and -buy salad, radish, and cherries. Take with -you the little basket.</p> - -<p class="indent"><i>Cirr.</i> Lead us also over the vegetable market.</p> - -<p class="indent"><i>Ter.</i> This way is shorter.</p> - -<p class="indent"><i>Cirr.</i> We don’t wish to go that way.</p> - -<p class="indent"><i>Ter.</i> Why so?</p> - -<p class="indent"><i>Cirr.</i> Because the dog in that street, belonging to the -baker, bit me once. We would rather go with -you to the market.</p> - -<p class="indent"><i>Ter.</i> Returning I will make the journey through the -market (for we are not far from it) and I will -buy what I was told to buy, after I have left -you at the school.</p> - -<p class="indent"><i>Cirr.</i> We desire to see how much you give for the -cherries.</p> - -<p class="indent"><i>Ter.</i> We buy them at six farthings a pound; but what -is that to you?</p> - -<p class="indent"><i>Cirr.</i> Because my sister ordered me this morning to -inquire. She particularly mentioned there is an -old woman in the market who sells vegetables. -If you buy of her, I know that she will sell -you at a less price than they will elsewhere, -<span class="pagenum"><a name="Page_16" id="Page_16">16</a></span>and she will give us a few cherries or thyrsus -of lettuce, for her daughter formerly served -my mother and sister.</p> - -<p class="indent"><i>Ter.</i> I hope that this roundabout way may not let you -in for some lashes.</p> - -<p class="indent"><i>Cirr.</i> Not at all. For we shall have plenty of time.</p> - -<p class="indent"><i>Ter.</i> Let us go. I get so little chance of walks, wretched -that I am, for my time is all taken up sitting -at home.</p> - -<p class="indent"><i>Praet.</i> What do you do? Do you merely sit idly at -home?</p> - -<p class="indent"><i>Ter.</i> Idly, indeed! Not at any rate that! I spin, I -gather (wool) into a ball, wind, weave. Do -you think our old woman would let me sit -idle? She curses feast-days, on which there -must be a stoppage of work.</p> - -<p class="indent"><i>Praet.</i> Are not feast-days holy? How can she curse -what is holy? Does she wish to curse what -has been ordained as holy?</p> - -<p class="indent"><i>Ter.</i> Do you think that I have learned geometry that -I should be able to explain these things to you?</p> - -<p class="indent"><i>Cirr.</i> What do you mean by geometry?</p> - -<p class="indent"><i>Ter.</i> I don’t know. We had a neighbour who was -called Geometria. She was always either in -church with priests, or the priests were with -her at her house. And so she was, as they -said, very wise.—But we have come into the -vegetable market. Where is now your old -woman?</p> - -<p class="indent"><i>Cirr.</i> I was looking round about for her. But buy of -her only on the condition that she gives us -something as a present. Ah! great-aunt -<span class="pagenum"><a name="Page_17" id="Page_17">17</a></span> -(<em>amita</em>). This girl will buy cherries of you, if -you will give us some.</p> - -<p class="indent"><i>Vegetable Woman.</i> We are given nothing; we have to -buy everything.</p> - -<p class="indent"><i>Cirr.</i> That dirt which you have on your hands and -neck was not given to you, was it?</p> - -<p class="indent"><i>Vegetable Woman.</i> Unless you take yourself off, you -impudent boy, your cheeks will feel some of this -dirt on them.</p> - -<p class="indent"><i>Cirr.</i> How will my cheeks feel, when you have it on -your hands?</p> - -<p class="indent"><i>Vegetable Woman.</i> Give those cherries back, you young -rogue.</p> - -<p class="indent"><i>Cirr.</i> I am merely sampling, for I wish to buy.</p> - -<p class="indent"><i>Vegetable Woman.</i> Then buy.</p> - -<p class="indent"><i>Cirr.</i> Provided they have pleased me. How do you -sell them?</p> - -<p class="indent"><i>Vegetable Woman.</i> A sesterce a pound.</p> - -<p class="indent"><i>Cirr.</i> Ah! they are bitter, you old poisoner! You are -selling here cherries to people to choke them.</p> - -<p class="indent"><i>Ter.</i> Let us go away to the school. For you will get -me involved in difficulties with your subtleties, -and you will detain me too long. Now, as I -think, my old woman is raging at home, on -account of my delay in returning. There is -the door. Knock at it.</p> -<hr /> -<p><span class="pagenum2"><a name="Page_18" id="Page_18">18</a></span></p> - -<h3>V<br /><br /> - -LECTIO—<i>Reading</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Praeceptor</span>, <span class="smcap">Lusius</span>, <span class="smcap">Aeschines</span>, <span class="smcap">Pueri</span>—Teacher, -Lusius, Aeschines, Boys</p> - -<p><em>Lusius</em>, so called from playing (<em>ludendo</em>).</p> - -<p><em>Aeschines</em>, proper name of the Greek orator, who shamelessly -declaimed against Demosthenes.</p> - -<p><em>Cotta</em>, proper name of a Roman citizen, so called from his -anger.</p> - -<p>This dialogue contains a division of the letters into vowels -and consonants.</p> - -</blockquote> - -<p class="indent padt1"><i>Praec.</i> Take the A B C tablet in your left hand, and -this pointer in the right hand, so that you can -point out the letters one by one. Stand -upright; put your cap under your arm-pit. -Listen most attentively how I shall name these -letters. Look diligently how I move my -mouth. See that you return what I say immediately -in the same manner, when I ask for -it again. Attention (<em>sis mecum</em>)! Now you -have heard it. Follow me now as I say it -before you, letter by letter. Do you clearly -understand?</p> - -<p class="indent"><i>Lus.</i> It seems to me I do, fairly well.</p> - -<p class="indent"><i>Letters—Syllables—Vowel—Speech</i></p> - -<p class="indent"><i>Praec.</i> Every one of these signs is called a letter. Of -these, five are vowels, A, E, I, O, U. They -<span class="pagenum"><a name="Page_19" id="Page_19">19</a></span>are in the Spanish <em>oveia</em>, which signifies <em>sheep</em>. -Remember that word! These with any letter -you like, or more than one, make up syllables. -Without a vowel there is no syllable and sometimes -the vowel itself is a syllable. Therefore -all the other letters are called consonants, -because they don’t constitute sounds by themselves -unless a vowel is joined to them. They -have some imperfect, maimed (<em>mancum</em>) sound, -<i>e.g.</i> <i>b</i>, <i>c</i>, <i>d</i>, <i>g</i>, which without <i>e</i> cannot be -sounded. Out of syllables we get words, and -from words connected speech, which all beasts -lack. And you would not be different -from the beasts, if you could not converse -properly. Be watchful and perform your work -diligently. Go out with your fellow-pupils -and learn what I have set.</p> - -<p class="indent"><i>Lus.</i> We are not playing to-day.</p> - -<p class="indent"><i>Aesch.</i> No, for it is a work-day. What, do you think -you have come here to play? This is not the -place for playing, but for study.</p> - -<p class="indent"><i>Lus.</i> Why, then, is a school called <em>ludus</em>?</p> - -<p class="center"><i>True Leisure</i></p> - -<p class="indent"><i>Aesch.</i> It is indeed called <em>ludus</em>, but it is <em>ludus literarius</em>, -because here we must play with letters as elsewhere -with the ball, hoop, and dice. And I -have heard that in Greek it is called <em>schola</em>, as -it were a place of leisure, because it is true -ease and quiet of mind, when we spend our -life in studies. But we will learn thoroughly -what the teacher has bidden us, quite in soft -<span class="pagenum"><a name="Page_20" id="Page_20">20</a></span>murmur, so that we don’t become a hindrance -to one another.</p> - -<p class="indent"><i>Lus.</i> My uncle, who studied letters some time in Bologna, -has taught me that you better fix anything -you wish in the memory if you pronounce it -aloud. This is also confirmed by the authority -of one called Pliny—I don’t know who he was.</p> - -<p class="indent"><i>Aesch.</i> If, then, any one should wish to learn his -<em>formulae</em>, he should go off into the garden or -into the churchyard. There he can shout -aloud as if he would rouse the dead.</p> - -<p class="indent"><i>Cotta.</i> You boys, do you call this learning thoroughly? -I call it prattling and disputing! Up, now -go all of you to the teacher, as he commanded.</p> -<hr /> -<p><span class="pagenum2"><a name="Page_21" id="Page_21">21</a></span></p> - -<h3>VI<br /><br /> - -REDITUS DOMUM ET LUSUS PUERILIS—<br /><i>The -Return Home and Children’s Play</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Tulliolus</span>, <span class="smcap">Corneliola</span>, <span class="smcap">Lentulus</span>, <span class="smcap">Scipio</span></p> - -<p>This dialogue contains an account of different kinds of boys’ -games; the names of the interlocutors are taken from appellations -of the Romans. Concerning which, <i>see</i> Valer. Maximus -and Sigonius.</p> - -</blockquote> - -<p class="indent padt1"><i>Corn.</i> Welcome home, Tulliolus, shall we have some -games?</p> - -<p class="indent"><i>Tull.</i> Not just now.</p> - -<p class="indent"><i>Corn.</i> What is there to prevent us playing?</p> - -<p class="indent"><i>Tull.</i> We must go over again what the master set, and -commit it to memory, as he bade us.</p> - -<p class="indent"><i>Corn.</i> What then?</p> - -<p class="indent"><i>Tull.</i> You just look at this.</p> - -<p class="indent"><i>Corn.</i> I say, what are those pictures? I believe they -are pictures of ants. Mother mine, Tulliolus -is bringing a lot of ants and gnats painted on -a writing-tablet.</p> - -<p class="indent"><i>Tull.</i> Be quiet, you silly thing, they are letters.</p> - -<p class="indent"><i>Corn.</i> What do you call this first one?</p> - -<p class="indent"><i>Tull.</i> A.</p> - -<p class="indent"><i>Corn.</i> Why is this first one rather than the next -called A?</p> - -<p class="indent"><i>Mother.</i> Why art thou Corneliola and not Tulliolus?</p> -<p><span class="pagenum2"><a name="Page_22" id="Page_22">22</a></span></p> -<p class="indent"><i>Corn.</i> Because I am so called.</p> - -<p class="indent"><i>Mother.</i> And it is just the same way with those letters. -But go and play now, my boy.</p> - -<p class="indent"><i>Tull.</i> I am putting my tablet and pencil (style) down -here. If anybody disturbs them, he will be -beaten by mother. Won’t he, mammy? (<em>mea -matercula.</em>)</p> - -<p class="indent"><i>Mother.</i> Yes, my boy.</p> - -<p class="indent"><i>Tull.</i> Scipio, Lentulus! Come and play.</p> - -<p class="indent"><i>Sci.</i> What shall we play at?</p> - -<h4>I. <i>The Game of Nuts</i></h4> - -<p class="indent"><i>Tull.</i> Let us play at nuts, at throwing them in holes.</p> - -<p class="indent"><i>Lent.</i> I have only a few nuts and those squashed and -smelly.</p> - -<p class="indent"><i>Sci.</i> Well then, we will play with the shells of nuts.</p> - -<p class="indent"><i>Tull.</i> But what good would they be to me even if I -were to win twenty? There would be no -kernels in the nuts for me to eat.</p> - -<p class="indent padb1"><i>Sci.</i> Why, I don’t eat when I am playing. If I want to -eat, I go to the mater. Nut-shells are good -for making little houses to put ants into.</p> - -<h4>II. <i>The Game of Odd and Even</i></h4> - -<p class="indent"><i>Lent.</i> Let us play odd and even with little pins (lit. -small pins for a head-dress—<em>acicula</em>).</p> - -<p class="indent"><i>Tull.</i> Let’s have dice instead.</p> - -<p class="indent"><i>Sci.</i> Fetch them, Lentulus.</p> - -<p class="indent padb1"><i>Lent.</i> Here are the dice.</p> - -<p><span class="pagenum2"><a name="Page_23" id="Page_23">23</a></span></p> - -<h4>III. <i>The Game of Dice</i></h4> - -<p class="indent"><i>Tull.</i> How grubby and dirty they are. They are not -free from fluff. Nor are they polished. Cast!</p> - -<p class="indent"><i>Sci.</i> For the first throw!</p> - -<p class="indent"><i>Tull.</i> I am first. What are we playing?</p> - -<p class="indent"><i>Sci.</i> We are playing for trousers buttons (<em>astrigmenta</em>—lit. -points).</p> - -<p class="indent"><i>Lent.</i> I don’t want to lose mine, for if I did I should be -beaten at home by my tutor.</p> - -<p class="indent"><i>Tull.</i> What are you willing to lose then, if you are -beaten?</p> - -<p class="indent"><i>Lent.</i> Some good raps with the fingers on me.</p> - -<p class="indent"><i>Mother.</i> What is that lying on the ground? You are -spoiling all your clothes and boots on the -dirtiest of the ground. Why don’t you first -sweep the floor and then sit down? Bring -the broom here!</p> - -<p class="indent"><i>Tull.</i> What have we decided on?</p> - -<p class="indent"><i>Sci.</i> One needle for each point in the game.</p> - -<p class="indent"><i>Tull.</i> Certainly it should be two.</p> - -<p class="indent"><i>Lent.</i> I have no needles. If you like I will deposit -cherry-stones instead of needles.</p> - -<p class="indent"><i>Tull.</i> Get away. Let me and you play, Scipio.</p> - -<p class="indent"><i>Sci.</i> I will risk it—to cast my needle on luck.</p> - -<p class="indent"><i>Tull.</i> Give me the dice in my hand, so that I may cast -first. Look, I have won the stake.</p> - -<p class="indent"><i>Sci.</i> You haven’t. For you were not playing then in -serious.</p> - -<p class="indent"><i>Tull.</i> Whoever <em>plays</em> seriously? It is as if you spoke of -a white Moor.</p> -<p><span class="pagenum2"><a name="Page_24" id="Page_24">24</a></span></p> -<p class="indent"><i>Sci.</i> You may cavil as much as you like. At any rate -you are not going to have my nuts.</p> - -<p class="indent"><i>Tull.</i> Come now, I will let you have the throw. Let -us play now for the stake, and may you have -good luck!</p> - -<p class="indent"><i>Sci.</i> You are beaten.</p> - -<p class="indent"><i>Tull.</i> Take it.</p> - -<p class="indent"><i>Lent.</i> Let me have the dice.</p> - -<p class="indent"><i>Tull.</i> Let’s stake all on this throw.</p> - -<p class="indent"><i>Lent.</i> I don’t mind.</p> - -<p class="indent"><i>A Servant.</i> To your meal, boys. Will you never make -an end of your games?</p> - -<p class="indent padb1"><i>Tull.</i> Now just as we are getting started, she talks of -stopping!</p> - -<h4>IV. <i>The Game of Draughts</i></h4> - -<p class="indent"><i>Corn.</i> I am sick of this game. Let us play with the -two-coloured draughtsmen.</p> - -<p class="indent"><i>Tull.</i> You paint for us squares on this surface with -charcoal and with white lime.</p> - -<p class="indent"><i>Sci.</i> I prefer to go and have my supper to playing any -more, and I go with all my needles collared by -your fraud.</p> - -<p class="indent"><i>Tull.</i> Don’t you remember that yesterday you plundered -Cethegus. “There is no one who can always -have luck in play.”</p> - -<h4>V. <i>Playing Cards</i></h4> - -<p class="indent"><i>Corn.</i> Please get the playing cards which you will -find on the left hand under the writing table.</p> - -<p class="indent"><i>Sci.</i> Some other time. Now I haven’t time. If I -<span class="pagenum"><a name="Page_25" id="Page_25">25</a></span>delay any longer, I fear that my teacher will -send me to bed, in his anger, without food. -You get the cards ready for to-morrow evening, -Corneliola.</p> - -<p class="indent"><i>Corn.</i> If mother permits, it would be better to play -now when we have the chance.</p> - -<p class="indent"><i>Sci.</i> It is better to go to eat when we are called.</p> - -<p class="indent"><i>Servant.</i> And don’t you give me anything for looking -on?</p> - -<p class="indent"><i>Corn.</i> We would give you something if you had acted -as umpire. You ought rather to give us -something, as things are, for having had the -enjoyment of our play.</p> - -<p class="indent"><i>Servant.</i> You boys, then, when are you coming? The -meal-time is half over; soon we shall take -the meat away, and set the cheese and fruit -on the table.</p> -<hr /> -<p><span class="pagenum2"><a name="Page_26" id="Page_26">26</a></span></p> - -<h3>VII<br /><br /> - -<em>REFECTIO SCHOLASTICA</em>—<i>School Meals</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Nepotulus</span>, <span class="smcap">Piso</span>, <span class="smcap">Magister</span>, <span class="smcap">Hypodidascalus</span></p> - -<p>In this dialogue Vives treats of a banquet. The division into -five parts:—</p> -</blockquote> - -<table summary="banquet" border="0"><tr> -<td class="tdl">Jentaculum<br /> -Prandium<br /> -Merenda<br /> -Coena<br /> -Comessatio</td> -<td class="tdc f5 padb015">}</td> -<td class="tdl">An enumeration<br />of different kinds.</td> -</tr><tr> -<td class="tdc" colspan="3"><i>See</i> Grap. lib. 2, cap. 3.</td> -</tr></table> - -<blockquote> - -<p>He describes convivial disputations.</p> - -<p class="indent"><em>Nepotulus</em> is a diminutive from nepos, used for one who -drinks.</p> - -<p class="indent"><i>Piso</i> is a young nobleman.</p> - -<p class="indent"><em>Hypodidascalus</em>, ὁ ὑπώ τὲ διδασκαλον, provisor, cantor.</p> - -<p>In the beginning of this dialogue there are three αμφιβολίας or -ambiguities. The first is in the adverb <em>lautè</em>, the signification -of which is twofold, one proper, the other improper and metaphorical.</p> - -</blockquote> - -<p class="indent padt1"><i>Nep.</i> Are you bathed in luxury (<em>vivitisne lautè?</em>) living -here?</p> - -<p class="indent"><i>Piso.</i> What do you mean by that? Do we wash ourselves -(<em>an lavamur</em>)? Every day, hands and -face, and indeed, frequently, for cleanliness of -body is conducive to health and to nurture.</p> - -<p class="indent"><i>Nep.</i> That is not what I ask—but whether you get -food and drink to your mind?</p> -<p><span class="pagenum2"><a name="Page_27" id="Page_27">27</a></span></p> -<p class="indent"><i>Piso.</i> We don’t eat according to our desire, but according -to the call of the palate.</p> - -<p class="indent"><i>Nep.</i> I ask, if you eat, as you wish.</p> - -<p class="indent"><i>Piso.</i> Certainly, forsooth, as hunger dictates. Who -wishes to eat, eats; who does not wish, -abstains.</p> - -<p class="indent"><i>Nep.</i> Do you go from the table hungry?</p> - -<p class="indent"><i>Piso.</i> By no means sated. For this is not wise. For -it is the part of beasts, not men, to glut themselves. -They say that a certain wise king -never sat down to table without hunger, and -never stood up sated.</p> - -<p class="indent"><i>Nep.</i> What do you eat, then?</p> - -<p class="indent"><i>Piso.</i> What there is.</p> - -<p class="indent"><i>Nep.</i> Oh! I was thinking that you eat what you hadn’t -got! But what is there, then?</p> - -<p class="indent"><i>Piso.</i> Troublesome questioner! What they give us.</p> - -<p class="indent"><i>Nep.</i> But what do they give you, then?</p> - -<h4>I. <i>Breakfast</i></h4> - -<p class="indent"><i>Piso.</i> We have breakfast an hour and a half after we -have got up.</p> - -<p class="indent"><i>Nep.</i> When do you get up?</p> - -<h4>II. <i>Lunch—Food—Drink</i></h4> - -<p class="indent"><i>Piso.</i> Almost with the sun, for he is the leader of the -Muses and the Muses are gracious to the dawn. -Our early breakfast is a piece of coarse bread -and some butter or some fruit as the time of -the year supplies. For lunch, there are cooked -vegetables or pottage in pottage-vessels, and -<span class="pagenum"><a name="Page_28" id="Page_28">28</a></span>meat with relishes. Sometimes turnips, sometimes -cabbages, starch-food, wheat-meal, or -rice. Then on fish-days, buttermilk from -butter which has been turned out in deep -dishes, with some cakes of bread, and a fresh -fish, if it can be bought fairly cheap in the -fish-market, or if not, a salt-fish, well soaked. -Then pease, or pulse, or lentils, or beans, or -lupines.</p> - -<p class="indent"><i>Nep.</i> How much of these does each get?</p> - -<p class="indent"><i>Piso.</i> Bread as much as he wishes; of viands as much -as is necessary not for satiety, but for nourishment. -For elaborate feasts, you must seek -elsewhere, not in the school, where the aim -is to form minds to the way of virtue.</p> - -<p class="indent"><i>Nep.</i> What, then, do you drink?</p> - -<h4>III. <i>Afternoon Meal</i></h4> - -<p class="indent"><i>Piso.</i> Some drink fresh, clear water; others light beer; -some few, but only seldom, wine, well diluted. -The afternoon meal (<em>merenda</em>) or before-meal -consists of some bread and almonds or nuts, -dried figs and raisins; in summer, of pears, -apples, cherries, or plums.</p> - -<h4>IV. <i>Chief Meal</i></h4> - -<p>But when we go into the country for the -sake of our minds (recreation), then we have -milk, either fresh or congealed, fresh cheese, -cream, horse-beans soaked in lye, vine-leaves, -and anything else which the country house -<span class="pagenum"><a name="Page_29" id="Page_29">29</a></span>affords. The chief meal begins with a salad -with closely-cut bits, sprinkled with salt, -moistened with drops of olive-oil, and with -vinegar poured on it.</p> - -<p class="indent"><i>Nep.</i> Can you have nut or turnip oil?</p> - -<p class="indent"><i>Piso.</i> Ugh! the unsavoury and unhealthy stuff! -Then there is in a great vessel a concoction of -mutton broth with sauce, and to it, dried plums, -roots, or herbs as supplements, and at times a -most savoury pie.</p> - -<p class="indent"><i>Nep.</i> What sort of sauces do you have?</p> - -<p class="indent"><i>Piso.</i> The best and wisest of sauces, hunger. Besides, -on appointed week-days we get roasted meat—as -a rule, veal; in spring sometimes, some -young kid. As an after-dish a little bit of -radish and cheese, not old and decayed, but -fresh cheese, which is more nourishing than -the old, pears, peaches, and quinces. On the -days on which no meat may be eaten, we have -eggs instead of meat, either broiled, fried, or -boiled, either singly by themselves or mingled -in one pan with vinegar or oil, not so much -poured on as dropped in; sometimes a little -fish, and nuts follow on cheese.</p> - -<p class="indent"><i>Nep.</i> How much does every one get.</p> - -<p class="indent"><i>Piso.</i> Two eggs and two nuts.</p> - -<h4>V. <i>Sleeping Draught</i></h4> - -<p class="indent"><i>Nep.</i> What! do you never have a sleeping draught -after supper?</p> - -<p class="indent"><i>Piso.</i> Pretty often.</p> -<p><span class="pagenum2"><a name="Page_30" id="Page_30">30</a></span></p> -<p class="indent"><i>Nep.</i> What do you have, I beg? for that is most delightful.</p> - -<p class="indent"><i>Piso.</i> We prepare a banquet such as that of Syrus mentioned -by Terence, or of one of the lordly people -mentioned by Athenaeus or of the like, of which -the record has been handed down in history. -Do you think us swine or men? What -stomach would preserve its soundness of -health if after four meals it were to add a -drinking-bout? Observe you are in a school, -not in an eating-house. For they say there -is nothing more ruinous to health than to -drink immediately before going to bed.</p> - -<p class="indent"><i>Nep.</i> May I be allowed to be present at meal-time?</p> - -<p class="indent"><i>Piso.</i> Certainly. Only I must first beg permission from -the teacher, who will, I am sure, give it without -difficulty, as is usual with him.</p> - -<p>To take you to the banquet, without the -master’s permission, would be ill breeding; -and he who should so bring you would draw -on himself from his fellow-disciples nothing -less than reproach and shame. Stop a -minute. Will you, sir, permit with your good -favour, that a certain boy known to me -should be present at our meal?</p> - -<p class="indent"><i>Praec.</i> Certainly. There will be no harm in it.</p> - -<p class="indent"><i>Piso.</i> Thank you. He whom thou seest there, who has -a napkin in place of a neck-cloth is the feast-master -of the dining-room (<em>architriclinus</em>) this -week—for here we have weekly feast-masters, -like kings.</p> - -<p class="indent"><i>Feast-Master.</i> Lamia, what time is it?</p> -<p><span class="pagenum2"><a name="Page_31" id="Page_31">31</a></span></p> -<p class="indent"><i>Lamia.</i> I have not heard the hours since the third, being -intent on the composition of a letter. Florus -will know this better than I, for he has not -seen book or paper the whole of the afternoon.</p> - -<p class="indent"><i>Florus.</i> This is friendly testimony, and if the teacher -were angry, it would have great weight. But -how couldst thou observe me, being immersed, -as thou sayest, in the composition of a letter? -Clearly ill-will has driven thee to telling a lie. -I rejoice, indeed, that my enemy is held to be -a liar. If after this he shall wish to say evil -of me, such statements will not be believed.</p> - -<p class="indent"><i>Feast-Master.</i> Can I not then, elsewhere, get to know -as to the time? Anthrax, run across to St. -Peter’s and look at the time.</p> - -<p class="indent"><i>Anthrax.</i> The pointer shows that it is now six o’clock.</p> - -<h4><i>The Cups</i></h4> - -<p class="indent"><i>Feast-Master.</i> Six? Eh! boys, eh! Come, rouse yourselves; -throw your books aside, even as the stag -seeks a corner to hide his horns. Prepare the -table, cover it, place seats, napkins, round -and square plates, bread; fly, quicker than -the word. Let not our teacher complain of -our slowness. Bring beer, one of you; -another, draw water from the well and place -the cups. What is the meaning of this—bringing -them so unclean? Take them back into the -kitchen so that the maid may rub them clean -and wipe them thoroughly, whereby they may -be bright and shining.</p> -<p><span class="pagenum2"><a name="Page_32" id="Page_32">32</a></span></p> -<p class="indent"><i>Piso.</i> Never will you accomplish this, so long as we have -that monkey of a kitchen-maid. For she never -dares to rub determinedly so as to clean, for -she is afraid of her fingers. Nor does she rinse -things more than once and that with tepid -water.</p> - -<p class="indent"><i>Arch.</i> Why don’t you report this to the teacher?</p> - -<p class="indent"><i>Piso.</i> It would be better to ask the housekeeper -(<em>famulam atriensem</em>) for it is in her hands to -change the kitchen-maids. But there is the -teacher. Do you yourself wash these cups -out, and rub them with a fig or nettle-leaf, or -with sand and water, so that our schoolmaster -to-day shall have no cause for blame.</p> - -<p class="indent"><i>Praec.</i> Is all ready? Is there anything to delay you?</p> - -<p class="indent"><i>Arch.</i> Nothing at all.</p> - -<p class="indent"><i>Praec.</i> So that afterwards between the courses we need -not have to make any break!</p> - -<p class="indent"><i>Feast-Master.</i> Between the courses! Rather say <em>the</em> -course and that a meagre one.</p> - -<p class="indent"><i>Praec.</i> What are you murmuring?</p> - -<p class="indent"><i>Feast-Master.</i> I say that you should sit down, that it -is meal-time, and that the food will soon -get spoilt!</p> - -<p class="indent"><i>Praec.</i> You boys, wash your hands and mouth. Eh! -what napkin is this? When did they clean -themselves who wiped themselves dry on -this? Run, fetch another cleaner than this. -Let us sit down in our usual order. Is this -the boy who is to be our guest?</p> - -<p class="indent"><i>Piso.</i> Yes, this is he.</p> - -<p class="indent"><i>Master.</i> Of what country is he?</p> -<p><span class="pagenum2"><a name="Page_33" id="Page_33">33</a></span></p> -<p class="indent"><i>Piso.</i> A Fleming.</p> - -<p class="indent"><i>Master.</i> Of what city in that province?</p> - -<p class="indent"><i>Piso.</i> From Bruges.</p> - -<p class="indent"><i>Master.</i> Let him sit in the seat close to you. Let -every one take his knife and clean his bread, if -there should stick any ashes or coal on the -crust. Whose turn is it this week to say -grace (<em>sacret mensam</em>)?</p> - -<h4><i>Grace Before Meat</i></h4> - -<p class="indent"><i>Florus.</i> Feed our hearts with Thy love, O Christ, who -through Thy goodness nourishest the lives of -all living beings. Blessed be these Thy gifts -to us who partake of them so that Thou who -providest them may be blessed.<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">30</a> Amen.</p> - -<p class="indent"><i>Master.</i> Sit as far apart as possible, so as not to press -against one another’s sides, since there is sufficient -room for each. And you, Brugensian, -have you a knife?</p> - -<p class="indent"><i>Piso.</i> This is a wonder! A Fleming without a knife, -and he, too, a Brugensian, where the best -knives are made.</p> - -<p class="indent"><i>Nep.</i> I don’t need a knife. I can part my food into -pieces by biting it with the teeth, and tear it -into bits by my fingers.</p> - -<p class="indent"><i>Usher.</i> They say that biting is very useful both for the -gums and also for the surface of the teeth.</p> - -<p class="indent"><i>Master.</i> Where didst thou receive early instruction in -<span class="pagenum"><a name="Page_34" id="Page_34">34</a></span>the Latin tongue, for thou appearest to me -not badly taught?</p> - -<p class="indent"><i>Nep.</i> At Bruges, under John Theodore Nervius.</p> - -<p class="indent"><i>Master.</i> An industrious, learned, and honest man. -Bruges is a most elegant city, but it is to be -regretted that owing to the changing of the -population from day to day, it is going down. -When did you leave it?</p> - -<p class="indent"><i>Nep.</i> Six days ago.</p> - -<p class="indent"><i>Master.</i> When did you begin to study?</p> - -<p class="indent"><i>Nep.</i> Three years ago.</p> - -<p class="indent"><i>Master.</i> You have not got on badly.</p> - -<p class="indent"><i>Nep.</i> Deservedly; for I have had a master I am not -ashamed of.</p> - -<p class="indent"><i>Master.</i> But what is <em>our Vives</em> doing?</p> - -<p class="indent"><i>Nep.</i> They say that he is training as an athlete, yet -not by athletics.</p> - -<p class="indent"><i>Master.</i> What is the meaning of that?</p> - -<p class="indent"><i>Nep.</i> He is always wrestling, but not bravely enough.</p> - -<p class="indent"><i>Master.</i> With whom?</p> - -<p class="indent"><i>Nep.</i> With his gout (<em>morbo articulari</em>).</p> - -<p class="indent"><i>Master.</i> O mournful wrestler, which first of all attacks -the feet.</p> - -<p class="indent"><i>Usher.</i> Nay, rather cruel victor which fetters the whole -body. But what are you doing? Why do -you stop eating? You would seem to have -come here not to eat, but to stare around. -Let nobody during the meal disturb his cap lest -any hair fall into the dishes. Why don’t you -treat your guest as a comrade? Nepotulus, I -drink to you.</p> - -<p class="indent"><i>Nep.</i> Sir, your toast is most welcome.</p> -<p><span class="pagenum2"><a name="Page_35" id="Page_35">35</a></span></p> -<p class="indent"><i>Usher.</i> Empty your cup, since so meagre a draught -remains in it.</p> - -<p class="indent"><i>Nep.</i> This would be new to me.</p> - -<p class="indent"><i>Praec.</i> What! not empty it? But you, Usher, what -do you say? What have you new to give us -at our meal?</p> - -<h4><i>Grammatical Questions</i>—1. <i>On Genders.</i> 2. <i>On Tenses</i></h4> - -<p class="indent"><i>Usher.</i> I say nothing indeed, but I have thought much -during the last two hours on the art of grammar.</p> - -<p class="indent"><i>Master.</i> And what of that now?</p> - -<p class="indent"><i>Usher.</i> On very hidden things and the penetration of -learning: first, why the grammarians have -placed in their art three genders when there are -merely two in nature? again, why nature does -not produce things of the neuter gender as it -does of the masculine and feminine? I cannot -find out the cause of this great mystery. So, -too, the philosophers say that there are three -tenses, but our art demands five, therefore our -art is outside the nature of things.</p> - -<p class="indent"><i>Master.</i> Nay, rather thou art thyself outside of the -nature of things, for art is in the nature of things.</p> - -<p class="indent"><i>Usher.</i> If I am outside the nature of things, how can I -eat this bread and meat, which are in the -nature of things?</p> - -<p class="indent"><i>Master.</i> Thou art so much the worse to belong to -another nature whilst you eat what belongs -to this our nature.</p> - -<p class="indent"><i>Nep.</i> Παράφθεγμα ἀπροσδιόνυσον. I would wish another -solution of my questions. Would that we -<span class="pagenum"><a name="Page_36" id="Page_36">36</a></span>had now some Palaemon or Varro who could -resolve these questions.</p> - -<p class="indent"><i>Master.</i> Why not rather another, an Aristotle or Plato? -Have you not something further to say?</p> - -<h4><i>Pronunciation</i></h4> - -<p class="indent"><i>Usher.</i> Yesterday I saw committed a crime of deepest -dye (<em>scelus capitale</em>). The schoolmaster of the -Straight Street (<em>vicus rectus</em>), who smells worse -than a goat, and instructs his threepenny -classes in his school, which abounds in dirt -and filth, pronounced three or four times -<em>volucres</em> with the accent on the penultimate. -I indeed was astounded that the earth did not -at once gulp him up.</p> - -<p class="indent"><i>Praec.</i> What otherwise ought one to expect such a -schoolmaster to say? He is in other parts of -the grammatical rules thoroughly worn out -(<em>detritus</em>). But you are disturbed over a very -small matter and make a tragedy out of a -comedy, or still more truly a farce.</p> - -<p class="indent"><i>Usher.</i> I have finished my task. Now it is your turn. -You now keep the conversation going.</p> - -<p class="indent"><i>Praec.</i> I don’t wish to give you the chance to answer -me what I don’t ask (παραφθέγγης). This -broth is getting cold. Bring a table fire-pan. -Heat it up a little before you dip your bread -in it. This radish is not eatable, it is so tough—and -so are the rootlets in the broth.</p> - -<p class="indent"><i>Usher.</i> They certainly have not brought the toughness -from the market, but they have acquired it -here in our store-room in which the pantry is -<span class="pagenum"><a name="Page_37" id="Page_37">37</a></span>quite unsuited for provisions. I don’t know -why it is we always have brought to us here -bones without marrow in them.</p> - -<p class="indent"><i>Praec.</i> Bones have but little marrow in them at the -new moon (<em>sub lunam silentem</em>).</p> - -<p class="indent"><i>Usher.</i> What when it is full moon?</p> - -<p class="indent"><i>Praec.</i> Then there is plenty.</p> - -<p class="indent"><i>Usher.</i> But our bones have little, or more truly no, -marrow.</p> - -<p class="indent"><i>Praec.</i> It is not the moon that bereaves us of marrow -but our Lamia. She has here put in too much -pepper and ginger, and in the soup and particularly -in the salad there is also too much mint, -rock-parsley, sage, cole-wort, cress, hyssop. -Nothing is more harmful to the bodies of boys -and youths than foods which make the stomach -hot.</p> - -<p class="indent"><i>Arch.</i> What kinds of herbs then would you wish to be -used for food?</p> - -<p class="indent"><i>Praec.</i> Lettuce, garden-oxtongue, purslain, mixed with -some rock-parsley.</p> - -<h4><i>Manners at Table—The Clearing of the Table</i></h4> - -<p class="p m4">Here, you, Gangolfus, don’t wipe your lips -with your hand or on your cuff, but wipe both -lips and hands with your napkin, which has -been provided you for the purpose. Don’t -touch the meat, except on that side which you -are about to take yourself. You, Dromo, -don’t you observe that you are putting your -coat-sleeves into the fat of the meat? If they -are open, tuck them up to the shoulders. If<span class="pagenum"><a name="Page_38" id="Page_38">38</a></span> -they are not, turn them or fold them to the -elbow. If they slip back again, fix them -firm with a needle, or what would be still more -suitable for you, with a thorn. You, delicate -little lordling, you are reclining on the table. -Where did you learn to do that? In some -hog-stye? Eh! you there, put him a little -cushion for him to lean on. Prefect of the -table, see that the remains of the dinner don’t -get wasted. Put them away in the store-room. -Take away first of all the salt-cellar, -then the bread, then the dishes, plates, napkins, -and lastly the table-cloth. Let each one -clean his own knife and put it away in its -sheath. You there, Cinciolus, don’t scrape -your teeth with your knife, for it is injurious. -Make for yourself a tooth-pick of a feather or -of a thin sharp piece of wood, and scrape gently, -so as not to scar the gum or draw blood. -Stand up all of you and wash your hands -before thanks are returned. Move the table -away, call the maid that she may sweep the -floor with the broom. Let us thank Christ. -Let him who said grace return thanks.</p> - -<h4><i>Grace after the Meal</i></h4> - -<p class="indent"><i>Florus.</i> For this timely meal, we render Thee timely -thanks, Lord Christ. Grant that we may for -eternity render immortal thanks. Amen.</p> - -<p class="indent"><i>Praec.</i> Now go and play, and have your talk, and walk -about wherever you please, whilst the light -permits.</p> -<hr /> -<p><span class="pagenum2"><a name="Page_39" id="Page_39">39</a></span></p> - -<h3>VIII<br /><br /> - -GARRIENTES—<i>Students’ Chatter</i></h3> - -<blockquote> - -<p class="center"><span class="smcap">Nugo</span>, <span class="smcap">Graculus</span>, <span class="smcap">Turdus</span>, <span class="smcap">Bambalio</span></p> - -<p>In this dialogue Vives puts forth nineteen little narratives -suited to the age of childhood and as it were the progymnasmata -of eloquence. The names also of the interlocutors are neatly -fabled.</p> - -<p class="indent"><i>Nugo</i> is so called from <em>nugae</em>, as if a small retailer of trifles -(<em>nugivendulus</em>).</p> - -<p class="indent"><em>Graculus</em> and <em>Turdus</em> are feigned names from the loquacity of -those birds. Compare the Proverbs, <em>Graculus graculo assidet</em> (one -jackdaw resembles another),<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">31</a> <em>surdior turdo</em> (deafer than a thrush).</p> - -<p class="indent"><i>Bambalio</i> is a man of worthlessness and of stammering speech -as Cicero interprets it. Philip. 3. Compare the Proverb -<em>Bambylius homo</em>.</p></blockquote> - -<h4>I. <i>Story of the Trunk</i></h4> - -<p class="indent"><i>Nugo.</i> Let us sit on this trunk, and you, Graculus, on -that stone facing us, so that without anything -to hinder us we may observe all who pass by. -We shall keep ourselves warm near this wall, -which is excellently exposed to the sun. What -a fine trunk is this and how enjoyable it is!</p> - -<p class="indent"><i>Turd.</i> For us to sit on it!</p> - -<p class="indent"><i>Nugo.</i> It must have been a very high and thick tree -from which it was cut.</p> - -<p class="indent"><i>Turd.</i> Such as there are in India.</p> - -<p class="indent"><i>Grac.</i> How do you know! Have you been in India -with the Spaniards?</p> -<p><span class="pagenum2"><a name="Page_40" id="Page_40">40</a></span></p> -<p class="indent"><i>Turd.</i> As if one could know nothing of a district without -having been in it! But I will give you my -authority. Pliny writes that trees in India -grow to such a height that a man cannot shoot -a dart over them, and the people there are not -to seek in shooting their arrows, as Vergil says.</p> - -<p class="indent"><i>Nugo.</i> Pliny also says that a company of horsemen -could be hidden under the branches.</p> - -<p class="indent"><i>Turd.</i> No one can wonder at that who considers the -rushes of that district, which the infirm people, -at any rate the rich, use to support them in -walking.</p> - -<p class="indent"><i>Grac.</i> Eh! what hour is it?</p> - -<h4>II. <i>The Hour-Bells</i></h4> - -<p class="indent"><i>Nugo.</i> No hour at all, for the hour-bell is now thrown -down to the ground. Haven’t you been to -see it?</p> - -<p class="indent"><i>Grac.</i> I did not dare, for they say that it is dangerous.</p> - -<p class="indent"><i>Nugo.</i> I have been there and saw no end of women with -child spring across the channel for the molten -metal, which is dug in the earth.</p> - -<p class="indent"><i>Turd.</i> I heard that this was beneficial for them.</p> - -<p class="indent"><i>Grac.</i> This is distaff philosophy, as they say, but I was -inquiring as to the hour.</p> - -<h4>III. <i>The Timepiece</i></h4> - -<p class="indent"><i>Nugo.</i> What need have you to know the time? If you -wish to do anything, while there is opportunity, -there is the time for it. But where is your -watch (<em>horologium viatorium</em>)?</p> -<p><span class="pagenum2"><a name="Page_41" id="Page_41">41</a></span></p> -<p class="indent"><i>Grac.</i> I let it fall lately, when I was escaping the dog -belonging to the gardener, whose plums I had -plucked.</p> - -<p class="indent"><i>Turd.</i> From the window I saw you running, but I could -not see where you fled because the view was -blocked by the fruit garden, which my mother -has planted there, against the will of my -father, and in spite of his many protests. But -my mother, indeed, in the beginning was persistent -in getting her own way, so that it could -scarcely be borne.</p> - -<p class="indent"><i>Nugo.</i> What is amiss with you? You are becoming silent.</p> - -<p class="indent"><i>Turd.</i> I was weeping and said nothing, for what should -I otherwise do when my dearest ones disagree? -To be sure my mother ordered me to stand by -her as she called lustily; but I had not the -heart to mutter a word against my father. -Therefore I was sent to school four days -running without breakfast by my enraged -mother, and she swore I was not her son, but -had been changed by the nurse, for which she -would have the nurse summoned before the -<em>Praetor capitalis</em>.</p> - -<p class="indent"><i>Nugo.</i> Who is the <em>Praetor capitalis</em>? Hasn’t every -<em>Praetor</em> got a head on?</p> - -<p class="indent"><i>Turd.</i> How am I to know? So she said.</p> - -<p class="indent"><i>Grac.</i> Look there! Who are those people with mantles, -and armour for the legs.</p> - -<h4>IV. <i>The French</i></h4> - -<p class="indent"><i>Nugo.</i> They are Frenchmen.</p> - -<p class="indent"><i>Grac.</i> What, is there then peace?</p> -<p><span class="pagenum2"><a name="Page_42" id="Page_42">42</a></span></p> -<p class="indent"><i>Turd.</i> They said that there was to be war and a dire -war too.</p> - -<p class="indent"><i>Grac.</i> What are they carrying?</p> - -<p class="indent"><i>Turd.</i> Wine.</p> - -<p class="indent"><i>Nugo.</i> Then they will give pleasure to many.</p> - -<p class="indent"><i>Grac.</i> Of a surety. For not only does wine cheer in -drinking, but there is also the thought and -recollection of it.</p> - -<p class="indent"><i>Nugo.</i> At any rate for wine-drinkers. It matters -nothing to me, for I drink water.</p> - -<p class="indent"><i>Grac.</i> Then you will never write a good poem.</p> - -<h4>V. <i>The Deaf Woman</i></h4> - -<p class="indent"><i>Turd.</i> Do you know that woman there?</p> - -<p class="indent"><i>Grac.</i> No, who is she?</p> - -<p class="indent"><i>Turd.</i> She has her ears stopped up against gossip.</p> - -<p class="indent"><i>Grac.</i> Why so?</p> - -<p class="indent"><i>Turd.</i> So as to hear nothing; because she hears ill of -herself.<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">32</a></p> - -<p class="indent"><i>Nugo.</i> How many “hear ill of themselves” who have -unstopped and normal ears?</p> - -<p class="indent"><i>Turd.</i> I believe that it is to the point to quote the -passage in Cicero’s <cite>Tusculanae Quaestiones</cite>. -M. Crassus was somewhat deaf—but what was -worse, he “heard ill.”</p> - -<p class="indent"><i>Nugo.</i> There is no doubt that this must be traced back -to slander. But, I say, Bambalio, have you -found your <cite>Tusculanae Quaestiones</cite>?</p> -<p><span class="pagenum2"><a name="Page_43" id="Page_43">43</a></span></p> - -<h4>VI. <i>The Lost Book</i></h4> - -<p class="indent"><i>Bamb.</i> Yes, at the huckster’s, but so interpolated that -I did not at first recognise it.</p> - -<p class="indent"><i>Nugo.</i> Who had stolen it?</p> - -<p class="indent"><i>Bamb.</i> Vatinius. And may he be repaid for his misdeed!</p> - -<p class="indent"><i>Grac.</i> Ah! that man with the hook-like and pitch-black -hands! Never let such a man have access to -your book-cases, nor to your manuscript-boxes -if you wish all your things to be safe -and sound. Don’t you know that every one -holds Vatinius for a thief of purses and he has -been accused of thieving purses before the -Principal (<em>gymnasiarcha</em>).</p> - -<h4>VII. <i>The Twins</i></h4> - -<p class="indent"><i>Nugo.</i> The sister of the girl there yesterday gave birth -to twins.</p> - -<p class="indent"><i>Grac.</i> What is there wonderful in that? A woman -living in Salt Street at the Helmeted Lion six -days ago had a triplet.</p> - -<p class="indent"><i>Nugo.</i> Pliny says that there have been as many as -seven at a birth.</p> - -<p class="indent"><i>Turd.</i> Who of you has heard of the wife of the Count of -Holland who is said to have had at a birth as -many children as there are days in the year, -owing to the curse of a certain beggar?</p> - -<p class="indent"><i>Grac.</i> What was the story of this beggar?</p> - -<p class="indent"><i>Turd.</i> This beggar was laden with children and begged -an alms of the countess. But when she saw -so many children, she drove the beggar away -<span class="pagenum"><a name="Page_44" id="Page_44">44</a></span>by her reproaches, calling her a harlot. She -said she could not possibly have had from one -man so great a family. The innocent beggar -prayed the gods that as they knew she was -chaste and pure, they would give the countess -from her husband at one birth as many -children as there are days in the year. So it -happened, and the numerous posterity is -shown<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">33</a> in a certain town in that island to-day.</p> - -<p class="indent"><i>Grac.</i> I will rather believe this than investigate it.</p> - -<p class="indent"><i>Nugo.</i> All things are possible with God.</p> - -<p class="indent"><i>Grac.</i> And, moreover, easy of accomplishment.</p> - -<h4>VIII. <i>Mannius the Hunter</i></h4> - -<p class="indent"><i>Nugo.</i> Don’t you know that man there laden with nets -accompanied by dogs? He wears a summer -hat and soldier’s boots, and rides on the lankest -of mules.</p> - -<p class="indent"><i>Turd.</i> Isn’t it Mannius the verse-maker?</p> - -<p class="indent"><i>Nugo.</i> Clearly it is.</p> - -<p class="indent"><i>Turd.</i> Why has he made such a metamorphosis?</p> - -<h4>IX. <i>Curius the Dicer</i></h4> - -<p class="indent"><i>Nugo.</i> From Minerva he has gone over to Diana, <i>i.e.</i>, -from a most honourable occupation to an empty -and foolish labour. His father had increased -his possessions by his ability in business. -He thinks his father’s skill is a dishonour to -himself, and turns himself to keeping horses -<span class="pagenum"><a name="Page_45" id="Page_45">45</a></span>and following the chase, having thought that -not otherwise than by hunting can he acquire -nobility of race. For if he were to do anything -useful, he would not be held of noble -family. Curius follows him to the hunt—with -dice. He is a very accomplished man, a -very well-known dice-player, who understands -how to throw the dice in the right way for -himself. At home he has for companion -Tricongius.</p> - -<p class="indent"><i>Turd.</i> Say rather an amphora.<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">34</a></p> - -<p class="indent"><i>Grac.</i> Or indeed a sponge.</p> - -<p class="indent"><i>Nugo.</i> Better still, the driest sand of Africa.</p> - -<p class="indent"><i>Bamb.</i> They say that he is always thirsty.</p> - -<p class="indent"><i>Nugo.</i> Whether he is always thirsty or not, I don’t -know. But certainly he is always ready to -drink.</p> - -<h4>X. <i>The Nightingale and the Cuckoo</i></h4> - -<p class="indent"><i>Bamb.</i> Listen, there is the nightingale!</p> - -<p class="indent"><i>Grac.</i> Where is she?</p> - -<p class="indent"><i>Bamb.</i> Don’t you see her there, sitting on that branch? -Listen how ardently she sings; and how she -goes on and on!</p> - -<p class="indent"><i>Nugo.</i> (As Martial says) <cite>Flet Philomela nefas.</cite> (The -nightingale weeps at injustice.)</p> - -<p class="indent"><i>Grac.</i> What a wonder she carols so sweetly when she is -away from Attica where the very waves of the -sea dash upon the shore not without rhythm -(<em>non sine numero</em>).</p> -<p><span class="pagenum2"><a name="Page_46" id="Page_46">46</a></span></p> -<p class="indent"><i>Nugo.</i> Pliny observes that they sing with more exactitude -when men are near them.</p> - -<p class="indent"><i>Turd.</i> What is the reason for that?</p> - -<p class="indent"><i>Nugo.</i> I will declare unto you the reason. The cuckoo -and the nightingale sing at the same time, -that is, from the middle of April till the end of -May or thereabouts. These two birds once met -in a contest of sweetness of song, when a judge -was sought, and because it was a trial concerning -sound, an ass seemed the most suitable for -this decision, since he of all the animals had -the longest ears. The ass rejected the nightingale, -because he could not understand her harmony, -and awarded the victory to the cuckoo. -The nightingale appealed to men, and when she -sees a man she immediately pours forth her -song, and sings with zest so as to approve herself -to him, so as to avenge the wrong which -she received from the ass.</p> - -<p class="indent"><i>Grac.</i> This is a subject worthy of a poet.</p> - -<h4>XI. <i>Our Masters</i></h4> - -<p class="indent"><i>Nugo.</i> Why, don’t you think it worthy of a philosopher? -Ask the question of our new masters from -Paris.</p> - -<p class="indent"><i>Grac.</i> Many of them are philosophers in their clothes, -not in their brains.</p> - -<p class="indent"><i>Nugo.</i> Why do you say on account of their dress? For -you should rather say that they seem to be -cooks or mule-drivers.</p> - -<p class="indent"><i>Grac.</i> I say so because they wear clothes which are -<span class="pagenum"><a name="Page_47" id="Page_47">47</a></span>clumsy, worn out, torn, muddy, dirty, and full -of lice in them.</p> - -<p class="indent"><i>Nugo.</i> Why this almost constitutes them cynic philosophers!</p> - -<p class="indent"><i>Grac.</i> Nay, they are rather <em>cimici</em><a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">35</a> but not what they -desire to seem, viz., <em>peripatetics</em>, for Aristotle, -the leader of this sect, was a most polished -man. But I have long since bidden farewell -to philosophy, if I cannot any other way than -theirs become a philosopher. For what is more -comely and worthy in a man than cleanliness -and a certain refinement in bearing and in -dress? In this respect I consider the -Lovanians are superior to the Parisians.</p> - -<p class="indent"><i>Turd.</i> But don’t you think that too much attention to -cleanliness and elegance is a hindrance to -studies?</p> - -<p class="indent"><i>Grac.</i> I certainly believe in cleanliness, but I don’t -think there should be an anxious and morose -absorption in it.</p> - -<p class="indent"><i>Nugo.</i> Do you then condemn elegance, on which Laurentius -Valla has written so diffusely and which -our teachers so diligently commend to us? -There is an elegance, <i>e.g.</i>, of words, in speaking, -and there is an elegance of clothes in -dressing.</p> - -<p class="indent"><i>Turd.</i> Do you know what was told me by the letter-carrier -at Louvain?</p> - -<p class="indent"><i>Nugo.</i> What was that?</p> - -<p class="indent"><i>Turd.</i> That Clodius fell in love madly with some girl -and Lusco transferred himself from letters to -<span class="pagenum"><a name="Page_48" id="Page_48">48</a></span>merchandise, that is, from horseback to mule-back.</p> - -<p class="indent"><i>Nugo.</i> What do I hear?</p> - -<h4>XII. <i>Clodius the Lover</i></h4> - -<p class="indent"><i>Turd.</i> You all knew Clodius, full of vigour, rubicund, -well-clothed, cheerful, with shining countenance, -affable, genial teller of stories. Now it -is said of him that he is without vigour, bloodless, -of pallid colour, sallow, witless, wild-looking, -stern, taciturn, one who shuns the -light and human society. No one who knew -him formerly would now recognise him.</p> - -<p class="indent"><i>Nugo.</i> O wretched young man! Whence has this evil -befallen him?</p> - -<p class="indent"><i>Turd.</i> He is in love.</p> - -<p class="indent"><i>Nugo.</i> But whence his love?</p> - -<p class="indent"><i>Turd.</i> As far as I could gather from the speech of the -letter-carrier he had given up solid and serious -studies and had devoted himself entirely to -the looser Latin poets—those of the vernacular; -thence he got the first preparation of -his mind. So that if by any means any spark -of fire, however slight it might be, should fall -on him he was as kindling-wood ready for it -and would flare up suddenly like lit flax. So -he gave himself up to sleep and idleness.</p> - -<p class="indent"><i>Nugo.</i> What need is there further to relate more or -greater causes of his falling in love?</p> - -<p class="indent"><i>Turd.</i> Now he is beside himself, going about here, -there, and everywhere alone, but always either -<span class="pagenum"><a name="Page_49" id="Page_49">49</a></span>silent, or singing something and dancing, and -writing verses in the vernacular.</p> - -<p class="indent"><i>Nugo.</i> Which, forsooth, his Lycoris herself may read.</p> - -<p class="indent"><i>Grac.</i> O Christ, preserve our hearts from so pernicious -a disease!</p> - -<p class="indent"><i>Turd.</i> Unless I am deceived as to the character of -Clodius, he will return some time to a better -and more fruitful life. His mind wanders -into the foreign lands of evil; it does not take -up its residence in them.</p> - -<h4>XIII. <i>Lusco the Merchant</i></h4> - -<p class="indent"><i>Grac.</i> And that other one—what is the kind of commerce -in which he engages?</p> - -<p class="indent"><i>Turd.</i> He has sent his father a letter written in a weeping -strain concerning the sad state of his -studies. The letter-carrier himself read the -letter since it was left open. The father, a -man impervious to culture (<em>crassae Minervae</em>), -has handed him over from MSS. to wools, -cloths, dyes, pepper, ginger, and cinnamon. -Now girt as to his arms, wonderfully diligent -and sedulous in his odorous shop, he invites -his customers, receives them blandly, climbs -up and comes down most unsafe ladders, produces -his goods, shows them this way and -that, tells lies, perjures himself. Everything -is easier to him than studying.</p> - -<p class="indent"><i>Nugo.</i> From a boy I have known him intent on business, -and to delight in money, and so he has held -business in higher esteem than letters, and he -<span class="pagenum"><a name="Page_50" id="Page_50">50</a></span>has preferred filthy lucre to the excellency of -erudition. Some time he will repent it.</p> - -<p class="indent"><i>Turd.</i> But too late!</p> - -<p class="indent"><i>Nugo.</i> Without doubt. May he take care that it does -not happen to him as it did to his cousin.</p> - -<p class="indent"><i>Turd.</i> Which?</p> - -<h4>XIV. <i>Antony the “Cook”</i></h4> - -<p class="indent"><i>Nugo.</i> Antonius in Fruit Lane, near the Three Jackdaws. -Haven’t you heard that in a former -year he “cooked”?<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">36</a></p> - -<p class="indent"><i>Grac.</i> What did he cook, please? Is this so great an -evil? Doesn’t it go on in every kitchen daily?</p> - -<p class="indent"><i>Turd.</i> He “cooked” his accounts (<em>rem decoxit</em>).</p> - -<p class="indent"><i>Grac.</i> What accounts?</p> - -<p class="indent"><i>Turd.</i> His business with others, and couldn’t meet his -creditors.</p> - -<p class="indent"><i>Grac.</i> Hasn’t he paid back his creditors?</p> - -<p class="indent"><i>Turd.</i> He has betaken himself to a place of retreat, and -made over his books one by one at a quarter -of their cost price.</p> - -<p class="indent"><i>Grac.</i> Is this what you call “cooking,” when nothing -could be more raw. But how did he lose the -money?</p> - -<p class="indent"><i>Turd.</i> I have heard lately from his father with regard -to that, but I have not yet fully understood -the matter. The father said that he had made -most prodigal borrowings, which would skin -him and swallow him up to the bones.</p> -<p><span class="pagenum2"><a name="Page_51" id="Page_51">51</a></span></p> -<p class="indent"><i>Grac.</i> What do you mean by “borrowings” and what -by “skinning”?</p> - -<p class="indent"><i>Turd.</i> I don’t quite know, but I believe it has something -to do with theft.</p> - -<h4>XV. <i>The Tumbler</i></h4> - -<p class="indent"><i>Nugo.</i> Do you see, there, that fat man? You would -scarcely think it possible to move him. Yet -he is a tumbler and rope-dancer (<em>funambulus</em>).</p> - -<p class="indent"><i>Grac.</i> Ah! be quiet! You are saying something which -is incredible.</p> - -<p class="indent"><i>Turd.</i> He does not indeed dance with his body, but he -makes drinking-cups dance.</p> - -<p class="indent"><i>Grac.</i> Did the letter-carrier bring any news of our -companions?</p> - -<h4>XVI. <i>Hermogenes</i></h4> - -<p class="indent"><i>Turd.</i> Yes, concerning Hermogenes, who in all our contests -always bore away the chief prizes. By -an astounding change from being a man of -the highest ability and learning (as his time of -life brought about) suddenly he has become -most sluggish and boorish.</p> - -<p class="indent"><i>Nugo.</i> Such a change I have often seen happen with -certain keen-witted men.</p> - -<p class="indent"><i>Bamb.</i> They say that this happens when the sharpness -of the wit is not really genuine, like a lancet -whose edge is easily blunted, especially if it is -used to cut anything a little too hard.</p> - -<p class="indent"><i>Grac.</i> What, is there an edge in wits, even as there is in -steel?</p> -<p><span class="pagenum2"><a name="Page_52" id="Page_52">52</a></span></p> -<p class="indent"><i>Bamb.</i> I don’t know. I have often seen steel, but -never have I seen a man’s wits.</p> - -<h4>XVII. <i>The Boorish Youth</i></h4> - -<p class="indent"><i>Nugo.</i> What has become of that young countryman -(<em>paganus</em>) who some months ago on his arrival -entertained us with a lunch consisting of -delicacies brought from the country, after -whom the teacher has sent four slave-catchers -to bring him back from his flight? He was -rather a handsome fellow!</p> - -<p class="indent"><i>Turd.</i> He has become a delightful ass! My aunt’s -maid-servant, who is his cousin, met him -lately in his village, with bare head, uncombed, -shaggy, and bristly, with wooden shoes and a -poor, rough coat, selling in a public square -paper pictures and horn books, and singing -new songs before a circle of sightseers.</p> - -<p class="indent"><i>Grac.</i> Yet he must be a man sprung from a distinguished -family.</p> - -<p class="indent"><i>Turd.</i> Why so?</p> - -<p class="indent"><i>Grac.</i> Since his father is of the race of the Coclites.</p> - -<p class="indent"><i>Nugo.</i> That name does not so much argue a man of -noble family as a thrower of the dart. He -will take his aim easily.</p> - -<p class="indent"><i>Turd.</i> Or it betokens a carpenter who directs his red-chalk -with one eye.</p> - -<p class="indent"><i>Nugo.</i> That boy has never pleased me, nor has he ever -disclosed to me any sign of ability.</p> - -<p class="indent"><i>Grac.</i> How so?</p> - -<p><span class="pagenum2"><a name="Page_53" id="Page_53">53</a></span></p> - -<h4>XVIII. <i>The Man with the Neck Chain</i></h4> - -<p class="indent"><i>Nugo.</i> Because he never loved studies, nor showed any -reverence for his teacher. This is the clearest -proof of a lost mind. Then, too, he ridiculed -old men and mocked at the unfortunate. -But who is that man clothed in silk, adorned -with neck-chain and with gold decorations?</p> - -<p class="indent"><i>Grac.</i> He is of a renowned race, and has a mother a -most noble and fruitful mother.</p> - -<p class="indent"><i>Nugo.</i> Who is she?</p> - -<p class="indent"><i>Grac.</i> The earth,<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">37</a> and you will scarcely believe what -delights he always has. You would say he -was a little child up to now in the cradle, crying -for his rattle.</p> - -<p class="indent"><i>Nugo.</i> And yet the down begins to creep over his cheeks.</p> - -<h4>XIX. <i>The Overseer of Studies</i></h4> - -<p class="indent"><i>Bamb.</i> Ah! the overseer (<em>observator</em>) is coming. Get -ready your books, open them, and begin to -turn over the pages and read them.</p> - -<p>There has not been for many weeks a more -zealous overseer, one who would rejoice so -much to pass on charges against any one to the -master.</p> - -<p class="indent"><i>Bamb.</i> Would that at least he would accuse us of our -real faults, but for the most part he brings false -witness against us.</p> -<p><span class="pagenum2"><a name="Page_54" id="Page_54">54</a></span></p> -<p class="indent"><i>Nugo.</i> Let that saying of Horace be a wall of brass to us:</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Nihil conscire sibi, nulla pallescere culpa.</div> -</div></div></div> - -<p>But be quiet! I will immediately put him -to rout.</p> - -<p class="indent"><i>Observ.</i> What do you say, Vacia?</p> - -<p class="indent"><i>Nugo.</i> What do you say, Vatrax?</p> - -<p class="indent"><i>Observ.</i> What do you say, Batrachomyomachia? But, -joking aside, what are you doing here?</p> - -<p class="indent"><i>Nugo.</i> What are we doing? What are good scholars -and students always doing? We are reading, -learning, disputing. Tell us, please, most -charming creature,<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">38</a> what is the meaning of that -passage in Vergil’s <cite>Eclogues</cite>:</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">... transversa tuentibus hirquis.</div> -</div></div></div> - -<p class="indent"><i>Observ.</i> You do well; proceed with your studies as it -behoves young men of good abilities. I have -now other business in hand. Farewell.</p> - -<p class="indent"><i>Nugo.</i> We have had sufficient trifling. Let us get back -to school. But first let us read over again -what the teacher explained, so that we learn -something, and give him pleasure, and so that -he may approve of us—which must be in our -prayers as much as it is in those of the father -of each of us.</p> - -<hr /> -<p><span class="pagenum2"><a name="Page_55" id="Page_55">55</a></span></p> - -<h3>IX<br /><br /> - -ITER ET EQUUS—<i>Journey on Horseback</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Philippus</span>, <span class="smcap">Misippus</span>, <span class="smcap">Misospudus</span>, <span class="smcap">Planetes</span></p> - -<p>In this dialogue are contained those matters that pertain to -horses and peregrinations, concerning which see as a whole, -Grapaldus, lib. 1, cap. 8, and Volaterranus, lib. 25, philologiae. -We place the kinds one by one, according to their nomenclature, -primarily for the sake of boys.</p> - -<p class="p padt1"><em>Lupatum</em>, ein scharpff Gebisz.</p> -<p><em>Frenum</em>, ein Zaum.</p> -<p><em>Orea</em>, der Riem unter dem Maul.</p> -<p><em>Aurea</em>, der Riem über die Ohren.</p> -<p><em>Antilena</em>, der Brustriem.</p> -<p><em>Postilena</em>, der hinder Riem. Hinderbug.</p> -<p><em>Ephippium</em>, Sattel.</p> -<p><em>Stapes vel stapeda</em>, Steigreiff.</p> -<p><em>Habena</em>, Zügel.</p> -<p><em>Calcar</em>, Spor.</p> - -<p class="center"><span class="smcap">Genera Equorum</span></p> - -<p><em>Asturco gradarius, tollutarius, tieldo</em>, ein Zelter.</p> -<p><em>Mannus</em>, ein kleines Rösslein.</p> -<p><em>Cantherius</em>, ein Mönch.</p> -<p><em>Succussator</em>, ein harttrabender Gaul.</p> -<p><em>Vector seu ephippiarius</em>, Reitrosz.</p> -<p><em>Clitellarius</em>, Saumrosz.</p> -<p><em>Jugalis, helciarius</em>, Ziehrosz. Wagenrosz. Kummetrosz.</p> -<p><em>Dorsualis</em>, Müllerrosz, das auff dem Rücke trägt.</p> -<p><em>Meritorius</em>, Lehenrosz. Drei Plappert Rosz.</p> - -<p class="center"><span class="smcap">Currus</span></p> -</blockquote> -<table summary="currus"><tr> -<td class="tdl"><i>Species</i></td> -<td class="tdc f2">{</td> -<td class="tdl">Rheda, ein Karr.<br /> -Sarracum, Lastwagen. Stein. Wagen.</td> -</tr><tr> -<td class="tdl"><i>Partes</i></td> -<td class="tdc f3">{</td> -<td class="tdl">Rotae, Reder.<br /> -Temo, Deichsel.<br /> -Canthi, Radschinnen.</td> -</tr></table> - -<p><span class="pagenum2"><a name="Page_56" id="Page_56">56</a></span></p> -<blockquote> -<p>The names of the interlocutors are suitably framed. Misippus, -the hater of horses, μισῶν τοῦς ἵππους; Philippus, the lover of -horses, φιλῶν τοῦς ἵππους; Misospudus, the hater of studies (<em>osor -studiorum</em>), μισων τῶν σπυδίων; Planetes erro, vagus, planus, ein -Landstreicher, from πλανάομαι, erro, vagor.</p></blockquote> - -<p class="indent padt1"><i>Phil.</i> Wouldn’t you like us to set out for Boulogne -along the Seine, to cheer our minds?</p> - -<p class="indent"><i>Misi. and Miso.</i> There is nothing we should like better, -especially on a mild day like this, without a -sound of wind, and when, again, we are having -a holiday from school.</p> - -<p class="indent"><i>Phil.</i> Why are you not at work to-day?</p> - -<p class="indent"><i>Miso.</i> Because Pandulfus is going to make all the -masters drunk with a great luncheon in honour -of his laurels in obtaining his mastership.</p> - -<p class="indent"><i>Plan.</i> Oh! what a lot they will drink!</p> - -<p class="indent"><i>Miso.</i> Much more than will satisfy thirst.</p> - -<p class="indent"><i>Misi.</i> I have an Asturian horse.</p> - -<p class="indent"><i>Phil.</i> And I have a hired horse which I have got from a -one-eyed rogue.</p> - -<p class="indent"><i>Miso.</i> Planetes and I will go in a travelling carriage; -the rest, if it seems good to them, shall follow -us on foot, or by strength of arms push a boat -against the current of the stream.</p> - -<p class="indent"><i>Phil.</i> Rather let it be dragged along by horses.</p> - -<p class="indent"><i>Miso.</i> As you please (<em>ut erit cordi</em>), for we choose to take -the journey on foot.</p> - -<p class="indent"><i>Phil.</i> Eh! boy, bridle my horse and saddle him! -Why, in the name of mischief, are you putting -on the little steed so sharp-toothed a curb? -Give him rather that light little curb with the -knobs.</p> - -<p class="indent"><i>Boy.</i> Alas! he has neither bit nor bridle.</p> -<p><span class="pagenum2"><a name="Page_57" id="Page_57">57</a></span></p> -<p class="indent"><i>Phil.</i> If I knew who had broken them, I would break -him!</p> - -<p class="indent"><i>Misi.</i> What are you saying in your agitation?</p> - -<p class="indent"><i>Phil.</i> Put in bread for a meal. Get it where you can, -conveniently.</p> - -<p class="indent"><i>Boy.</i> Certainly, whilst you are at your school classes. -You want both horses and their equipment!</p> - -<p class="indent"><i>Phil.</i> Supply, then, what is lacking out of this cord.</p> - -<p class="indent"><i>Boy.</i> It will look unsightly.</p> - -<p class="indent"><i>Phil.</i> Go, fool, who will see us when we get out of the -town?</p> - -<p class="indent"><i>Boy.</i> The body-band is also in two.</p> - -<p class="indent"><i>Phil.</i> Mend it with some straps.</p> - -<p class="indent"><i>Boy.</i> It has no tail-band.</p> - -<p class="indent"><i>Phil.</i> There is no need for it.</p> - -<p class="indent"><i>Plan.</i> A great and experienced horseman! Why, the -the saddle will slide on to his neck and the -horse will shoot you over his head.</p> - -<p class="indent"><i>Phil.</i> What is that to me? The road is muddy rather -than stony. I shall take my fill of dirt, but -none of my blood will be spilt. If all these -preparations have to be made, we shall not -set forth from this place before the evening. -Bring a horse of some kind, whatever his -trappings may be.</p> - -<p class="indent"><i>Boy.</i> Here he is, ready. Mount him. Eh! what are -you doing, putting your right foot first into -the stirrup?</p> - -<p class="indent"><i>Phil.</i> What am I to do then?</p> - -<p class="indent"><i>Boy.</i> Why, the left, and hold the reins in your left -hand; with the right hand take this switch, -which will serve in place of spurs.</p> -<p><span class="pagenum2"><a name="Page_58" id="Page_58">58</a></span></p> -<p class="indent"><i>Phil.</i> I don’t need it. My heels will do for spurs.</p> - -<p class="indent"><i>Boy.</i> You see Jubellius Taurea, or is it Asellus who -entered into a struggle with that famous -steed.<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">39</a></p> - -<p class="indent"><i>Phil.</i> Have done with your glib stories! Where are -the others?</p> - -<p class="indent"><i>Boy.</i> Off you go! I will accompany you on foot.</p> - -<p class="indent"><i>Misi.</i> Most abominable, jolting horse. The beast will -break all my bones before we reach the town.</p> - -<p class="indent"><i>Phil.</i> What, in the name of evil, is that horse-covering? -It is a pack-saddle, I believe.</p> - -<p class="indent"><i>Misi.</i> Surely not.</p> - -<p class="indent"><i>Phil.</i> How much for it? What’s its price?</p> - -<p class="indent"><i>Misi.</i> Fourteen Turonic<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">40</a> sesterces.</p> - -<p class="indent"><i>Phil.</i> I wouldn’t give as much for the horse himself -with his fodder and trappings. It seems to -me to be neither a draught horse, nor a horse -for riding, but a beast of burden, ready for -the pack-saddle, or for the yoke, or to carry -goods on its back. Note, I beg, how it constantly -stumbles. It would trip up over a -piece of paper, or a stalk of straw spread out -on its way.</p> - -<p class="indent"><i>Misi.</i> What do you say of it? It is as yet a foal. But -chatter on as you like. Do you see this horse? -He, whatever he may be, is going to carry me, -or I him.</p> - -<p class="indent"><i>Boy.</i> The poor animal has a very tender hoof.</p> -<p><span class="pagenum2"><a name="Page_59" id="Page_59">59</a></span></p> -<p class="indent"><i>Phil.</i> What, then, did the one-eyed man so carefully -warn you about when he handed the horse -over to you?</p> - -<p class="indent"><i>Misi.</i> He begged, in the most amiable manner, that the -two of us should not sit on the beast, one on -the saddle and the other on the buttocks, and -that I should have him carefully covered -when he was put in the stable.</p> - -<p class="indent"><i>Boy.</i> The poor horse surely needs covering when he has -his sides of raw flesh.</p> - -<p class="indent"><i>Phil.</i> What are you doing? Are you not getting into -the carriage?</p> - -<p class="indent"><i>Plan.</i> You speak to the point. The driver now demands -as much again as what we agreed to.</p> - -<p class="indent"><i>Phil.</i> It is easy to deal with drivers and boatmen; they -will do everything to your satisfaction. They -tell you you will accomplish everything. -This kind of man is soft, gentle, obliging, -courteous, respectful. Drivers are the scum -of the earth, the boatmen the scum of the sea. -Give him the half of what he asks.</p> - -<p class="indent"><i>Boy.</i> What time do you suppose it is already?</p> - -<p class="indent"><i>Phil.</i> Guessing by the sun, I should say past ten o’clock.</p> - -<p class="indent"><i>Boy.</i> Mid-day is near.</p> - -<p class="indent"><i>Phil.</i> Fancy! Eh! Misippus, let us get along. Follow -who can! We shall be found at the “Red -Hat,” <i>i.e.</i>, the hostelry situated opposite the -royal pyramid, not far from the house of the -Curio.<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">41</a></p> - -<p class="indent"><i>Misi.</i> Which way shall we go?</p> -<p><span class="pagenum2"><a name="Page_60" id="Page_60">60</a></span></p> -<p class="indent"><i>Phil.</i> Through the Marcelline Gate, on the right. It -is a simple and straight road.</p> - -<p class="indent"><i>Misi.</i> Nay, let us take this lane. It is a pleasant and -quiet way.</p> - -<p class="indent"><i>Phil.</i> By no means. Nothing is easier and safer than -the high road, for by cross roads we shall lose -our friends, especially since that way, if my -memory does not fail me, is full of windings -and turnings.</p> - -<p class="indent"><i>Misi.</i> Who are those men with spears? They seem to -be soldiers from the mercenary troops.</p> - -<p class="indent"><i>Phil.</i> What must we do?</p> - -<p class="indent"><i>Misi.</i> Let us turn back, so that we don’t get robbed.</p> - -<p class="indent"><i>Phil.</i> Let us go forward, for on horseback we shall -easily escape them, by running through the -fields.</p> - -<p class="indent"><i>Misi.</i> What if they have got handcuffs with them!</p> - -<p class="indent"><i>Phil.</i> I see nothing of the sort, but only long lances.</p> - -<p class="indent"><i>Misi.</i> Come nearer, boy.</p> - -<p class="indent"><i>Boy.</i> What’s amiss?</p> - -<p class="indent"><i>Misi.</i> Don’t you see those Germans?</p> - -<p class="indent"><i>Boy.</i> Which?</p> - -<p class="indent"><i>Misi.</i> Those people coming this way against us.</p> - -<p class="indent"><i>Boy.</i> They are German<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">42</a> sure enough, but two Parisian -peasants with their sticks.</p> - -<p class="indent"><i>Misi.</i> Yes, certainly, that is so. A blessing on you! -You have restored my courage and vitality. -But where are Misospudus and Planetes?</p> - -<p class="indent"><i>Boy.</i> The driver, enraged at not getting what he had -demanded, drove them on a lumpy road. -<span class="pagenum"><a name="Page_61" id="Page_61">61</a></span>The horses, in struggling with all their might -to drag the wheels as they stuck in the deep -mud, broke in pieces the pole of the carriage -and the horse-collars. Then the tyres, together -with the nails, were torn off. The -reckless driver, with blind rage, had put the -brake on the wheel. He is now angrily repairing -the damage and blaspheming all the gods, -and cursing the passengers with the most -terrible imprecations.</p> - -<p class="indent"><i>Phil.</i> May his curses recoil on his own head!</p> - -<p class="indent"><i>Boy.</i> I think they will leave the carriage behind and -get into a cart, which is going, unladen, to -Boulogne. Glaucus and Diomedes had got -on a boat, but the boatman declared that -against this wind they could not make way -with their oars and poles. Also they say that -the horses which pull boats up the stream -are all at work, so I know not by what means -the boat could be drawn. So they have not -yet loosened the stern-rope.</p> - -<p class="indent"><i>Phil.</i> Is there any news as to the boat fare?</p> - -<p class="indent"><i>Plan.</i> Absolutely none.</p> - -<p class="indent"><i>Phil.</i> That is extraordinary. I guess what will happen. -They won’t reach Boulogne before nightfall.</p> - -<p class="indent"><i>Misi.</i> What of that! Let us take all to-morrow for -refreshing our minds. But look how softly -the river flows by! What a delightful murmur -there is of the full crystal water amongst the -golden rocks! Do you hear the nightingale -and the goldfinch? Of a truth, the country -round Paris is most delightful!</p> -<p><span class="pagenum2"><a name="Page_62" id="Page_62">62</a></span></p> -<p class="indent"><i>Phil.</i> What sight can be equal to this? How placidly -the Seine flows in its current, how that small -ship with its full sail before a favourable breeze -is borne along! It is marvellous how minds -are restored by all these things. Oh, how the -meadow is clothed as by magic art.</p> - -<p class="indent"><i>Misi.</i> And, moreover, by what a marvellous Artist!</p> - -<p class="indent"><i>Phil.</i> What a sweet scent is exhaled!</p> - -<p class="indent"><i>Misi.</i> Here, here; bend to the left so as to escape the -thickest of mud, in which thy steed at once -would lose his hoof. How different this field -is from the next, covered over with dirt, -squalid, withered, bristling thick with straws, -and armed with thorns.</p> - -<p class="indent"><i>Boy.</i> Don’t you see that the field is covered with the -waste from the river? and elsewhere it is -fruitful.</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Hyberno pulvere, verno luto, magna farra Camille metes.<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">43</a></div> -</div></div></div> - -<p class="indent"><i>Phil.</i> Please, sing some verses, as you are wont to do.</p> - -<p class="indent"><i>Misi.</i> With pleasure.</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Felix ille animi, divisque simillimus ipsis,</div> -<div class="line">Quem non mendaci resplendens gloria fuco</div> -<div class="line">Sollicitat, non fastosi mala gaudia luxus:</div> -<div class="line">Sed tacitos sinit ire dies, et paupere cultu</div> -<div class="line">Exigit innocuae tranquilla silentia vitae.<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">44</a></div> -</div></div></div> -<p><span class="pagenum2"><a name="Page_63" id="Page_63">63</a></span></p> -<p class="indent"><i>Phil.</i> Most elegant and matterful verses, whose are they, -I beg?</p> - -<p class="indent"><i>Misi.</i> Don’t you know?</p> - -<p class="indent"><i>Phil.</i> No.</p> - -<p class="indent"><i>Misi.</i> They are by Angelus Politian.</p> - -<p class="indent"><i>Phil.</i> I should have taken them to be from the classics. -They have the grace of antiquity. I suspect -we have lost our way!</p> - -<p class="indent"><i>Misi.</i> Ah! good sir, which is the way to Boulogne?</p> - -<p class="indent"><i>Rustic.</i> You are going out of the way. Turn your -beasts to the cross-roads and strike the way -there where the river bends. On it you cannot -get wrong. The road is straight and plain up -to the old oak, then you turn quickly on this -side (pointing with his hand).</p> - -<p class="indent"><i>Misi.</i> We are grateful.</p> - -<p class="indent"><i>Rustic.</i> May God lead you!</p> - -<p class="indent"><i>Misi.</i> I would rather run on foot than be shaken as I am -by this horse.</p> - -<p class="indent"><i>Phil.</i> You will have so much the greater appetite.</p> - -<p class="indent"><i>Misi.</i> I shall, on the contrary, be able to eat nothing, -so weary and exhausted I am in all my body. -I would rather go to bed than ask for anything -to eat.</p> - -<p class="indent"><i>Phil.</i> Sit down, with knees drawn together, and not -stretched apart. You will feel weariness the -less.</p> - -<p class="indent"><i>Misi.</i> That is the custom of women. I would do it -were I not afraid of the laughter and grimaces -of passers by.</p> - -<p class="indent"><i>Boy.</i> Stop a moment, Philip, until the smith here has -<span class="pagenum"><a name="Page_64" id="Page_64">64</a></span>shod thy horse, whose shoe on the right foot -has become loose.</p> - -<p class="indent"><i>Misi.</i> Nay, rather let us stay here, so that if the inn is -closed we may sleep out in the open air.</p> - -<p class="indent"><i>Phil.</i> What is that? Under the open sky? Would it -not be more excellent than in a closed room? -It would be a more serious matter for us to -have to go without a meal.</p> - -<hr class="chap" /> - -<p><span class="pagenum2"><a name="Page_65" id="Page_65">65</a></span></p> - -<h3>X<br /><br /> - -SCRIPTIO—<i>Writing</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Manricus</span>, <span class="smcap">Mendoza</span>, <span class="smcap">the Teacher</span></p> - -<p>As, above, in the fifth dialogue, Vives taught the method of -reading, so here he explains in an elegant manner the method of -writing. For it is no small honour for a learned man to form his -letters skilfully. But he adds the praise of correct writing and -various kinds of writing, also he writes somewhat on pens and -their preparation, and concerning different kinds of paper and -other adjuncts of writing.</p></blockquote> - -<p class="indent padt1"><i>Manr.</i> Were you present to-day when the oration on -the usefulness of writing was delivered?</p> - -<p class="indent"><i>Mend.</i> Where?</p> - -<p class="indent"><i>Manr.</i> In the lecture-room of Antonius Nebrissensis.</p> - -<p class="indent"><i>Mend.</i> No, but do you recount what took place, if anything -of it remains in your memory.</p> - -<p class="indent"><i>Manr.</i> What am I to recount? He said so many things -that almost everything has fallen from my -mind.</p> - -<p class="indent"><i>Mend.</i> Then it has happened to you what Quintilian -said of the vessels with narrow neck, viz., -that they spit out the supply of liquid when it -is poured down on them; but if it is instilled -slowly they receive it. But haven’t you -retained anything of it exactly?</p> - -<p class="indent"><i>Manr.</i> Almost nothing.</p> - -<p class="indent"><i>Mend.</i> Then at least something.</p> - -<p class="indent"><i>Manr.</i> Very, very little.</p> -<p><span class="pagenum2"><a name="Page_66" id="Page_66">66</a></span></p> -<p class="indent"><i>Mend.</i> Then communicate this very, very little to me.</p> - -<h4>I. <i>The Usefulness of Writing</i></h4> - -<p class="indent"><i>Manr.</i> First of all he said that it was thoroughly -wonderful that you can comprise so great a -variety of human sounds within so few written -characters. Then, that absent friends are able -to talk to one another by the aid of letters. -He added that nothing seemed more marvellous -in these islands recently discovered by -the munificence of our kings, whence indeed -gold is brought, than that men should be able -to open up to one another what they think -from a long distance by a piece of paper being -sent with black stains marked on it. For -the question was asked, Whether paper knew -how to speak? He also said this, that, and -many other things which I have forgotten.</p> - -<p class="indent"><i>Mend.</i> How long did he speak?</p> - -<p class="indent"><i>Manr.</i> Two hours.</p> - -<p class="indent"><i>Mend.</i> And from so long an oration have you committed -to memory so slight a portion as what -you have just said?</p> - -<p class="indent"><i>Manr.</i> I have indeed <em>committed</em> it to the charge of my -memory, but my memory would not keep it all.</p> - -<p class="indent"><i>Mend.</i> Clearly you have the wide-mouthed jar of the -daughters of Danaus.</p> - -<p class="indent"><i>Manr.</i> Nay, I have received the oration into a sieve, -not into a jar at all.</p> - -<p class="indent"><i>Mend.</i> We will summon some one who will bring back -to memory those points which you have forgotten.</p> -<p><span class="pagenum2"><a name="Page_67" id="Page_67">67</a></span></p> -<p class="indent"><i>Manr.</i> Wait a bit! for I am seeking to recall something -by thinking it over. Now I have it.</p> - -<p class="indent"><i>Mend.</i> Speak it out, then! Why didn’t you take -notes?</p> - -<p class="indent"><i>Manr.</i> I hadn’t a pen at hand.</p> - -<p class="indent"><i>Mend.</i> Not even a writing-tablet?</p> - -<p class="indent"><i>Manr.</i> Not even a writing-tablet.</p> - -<p class="indent"><i>Mend.</i> Now tell on.</p> - -<p class="indent"><i>Manr.</i> I have lost it again; you have shaken it out of -mind by interrupting so disagreeably.</p> - -<p class="indent"><i>Mend.</i> What, so soon!</p> - -<p class="indent"><i>Manr.</i> Now it comes back to me. He stated on the -authority of some writer (I don’t know who it -was) that nothing is more fitted as a help to -great erudition than to write clearly and -quickly.</p> - -<p class="indent"><i>Mend.</i> Who was the writer quoted?</p> - -<p class="indent"><i>Manr.</i> I have often heard his name, but it has escaped -my memory.</p> - -<h4><i>Nobles</i></h4> - -<p class="indent"><i>Mend.</i> As have the other things! But the crowd of -our nobility do not follow the precept (as to -the value of writing), for they think it is a fine -and becoming thing not to know how to form -their letters. You would say their writing -was the scratching of hens, and unless you -were warned beforehand whose hand it was, -you would never guess.</p> - -<p class="indent"><i>Manr.</i> And for this reason you see how thick-headed -men are, how foolish, and imbued with corrupt -prejudices.</p> -<p><span class="pagenum2"><a name="Page_68" id="Page_68">68</a></span></p> -<p class="indent"><i>Mend.</i> What are the common run of people, if the nobles -are so skilless? or are the classes little different -from each other?</p> - -<p class="indent"><i>Manr.</i> Because the common people are not distinguished -by their clothes and possessions, they -are the more separated by their life and sound -judgment in their affairs.</p> - -<p class="indent"><i>Mend.</i> Do you mean that to vindicate ourselves from -the charge of vulgar ignorance we must give -ourselves up to the practice of writing?</p> - -<p class="indent"><i>Manr.</i> I don’t know how it is inborn in me to plough -out my letters so distortedly, so unequally and -confusedly.</p> - -<p class="indent"><i>Mend.</i> You have this tendency from your noble birth. -Practise yourself—habit will change even what -you think to be inborn in you.</p> - -<h4>II. <i>The Writing-master</i></h4> - -<p class="indent"><i>Manr.</i> But where does he (the writing-master) live?</p> - -<p class="indent"><i>Mend.</i> Don’t seek that from me, for I did not hear the -man, nor see him, while I understood that you -heard him. You would like everything to be -brought to your mouth, chewed beforehand.</p> - -<p class="indent"><i>Manr.</i> Now I remember he said he rented a house near -the church of SS. Justus and Pastor.</p> - -<p class="indent"><i>Mend.</i> So he is our neighbour. Let us go.</p> - -<p class="indent"><i>Manr.</i> Eh, boy! where is the teacher?</p> - -<p class="indent"><i>Boy.</i> In that room there!</p> - -<p class="indent"><i>Manr.</i> What is he doing?</p> - -<p class="indent"><i>Boy.</i> He is teaching some pupils.</p> - -<p class="indent"><i>Manr.</i> Tell him that there stand before his doors some -who have come to be taught by him.</p> -<p><span class="pagenum2"><a name="Page_69" id="Page_69">69</a></span></p> -<p class="indent"><i>Teacher.</i> Who are these boys? What do they want?</p> - -<p class="indent"><i>Boy.</i> They desire conference with you.</p> - -<p class="indent"><i>Teacher.</i> Admit them straight to me.</p> - -<p class="indent"><i>Manr. and Mend.</i> We wish you health and all prosperity, -teacher.</p> - -<p class="indent"><i>Teacher.</i> And I, in my turn, wish you a happy entrance -here. May Christ preserve you! What is it? -What do you wish?</p> - -<p class="indent"><i>Manr.</i> To be taught by you in that art which you -profess, if only you have time and are willing.</p> - -<p class="indent"><i>Teacher.</i> Certainly, you ought to be boys highly -educated, for so you speak and desire with -modest mouths. Now, so much the more -since a blush has spread over your whole face. -Have confidence, my boys, for that is the -colour of virtue. What are your names?</p> - -<p class="indent"><i>Manr.</i> Manricus and Mendoza.</p> - -<h4><i>True Nobility</i></h4> - -<p class="indent"><i>Teacher.</i> The names themselves are evidence of noble -education and generous minds. But first -then, you will be truly noble if you cultivate -your minds by those arts which are especially -most worthy of your renowned families. How -much wiser you are than that multitude of -nobles who hope that they are going to be -esteemed as better born in proportion as they -are ignorant of the art of writing. But this is -scarcely to be wondered at, since this conviction -has taken hold of the stupid nobles that -nothing is more mean or vile than to pursue -knowledge in anything. And therefore it is to -<span class="pagenum"><a name="Page_70" id="Page_70">70</a></span>be seen that they sign their names to their -letters, composed by their secretaries, in a -manner that makes them impossible to be -read; nor do you know from whom the letter -is sent to you, if it is not first told you by the -letter-carrier, or unless you know the seal.</p> - -<p class="indent"><i>Manr.</i> Over this Mendoza and I have grieved already.</p> - -<p class="indent"><i>Teacher.</i> But have you come here armed?</p> - -<p class="indent"><i>Manr.</i> Not at all, good teacher, we should have been -beaten by our teachers if we had dared to -merely look at arms, at our age, let alone to -touch them.</p> - -<p class="indent"><i>Teacher.</i> Ah, ah! I don’t speak of the arms of blood-shedding, -but of writing-weapons, which are -necessary for our purpose. Have you a quill-sheath -together with quills in it?</p> - -<p class="indent"><i>Mend.</i> What is a quill-sheath? Is it the same as we -call a writing-reed case?</p> - -<h4>III. <i>Modes of Writing</i></h4> - -<p class="indent"><i>Teacher.</i> It is. For the men of antiquity were accustomed -to write with styles. Styles were -followed by reeds, especially Nile reeds. The -Agarenes (<i>i.e.</i> the Saracens), if you have seen -them, write with reeds from right to left, as -do almost all the nations in the East. Europe -followed Greece, and, on the contrary, writes -from the left to the right.</p> - -<p class="indent"><i>Manr.</i> And also the Latins?</p> - -<p class="indent"><i>Teacher.</i> The Latins also, my sons, but they have their -origin from the Greeks. Formerly the ancient -Latins wrote on parchment which was called -<span class="pagenum"><a name="Page_71" id="Page_71">71</a></span>palimpsest because the writing could be wiped -out again, and only on one side, for those books -written on both sides were called Opistographi. -Such was that <i>Orestes</i> of Juvenal -which was written on the back of a written -sheet and not brought to an end. But as to -these matters I will speak some other time; -now those which press. We write with goose -quills, though some use hen’s quills. Your -quills there are particularly useful, for they -have an ample, shining, and firm opening. -Take off the little feathers with a knife and -cut off something from the top. If they have -any roughness, scrape it off, for the smooth -ones are better fitted for use.</p> - -<p class="indent"><i>Manr.</i> I never use any unless they are stripped of -feathers, and shine, but my instructor taught -me how to make them smooth by saliva and -by rubbing on the under-side of the coat or -stockings.</p> - -<p class="indent"><i>Teacher.</i> Seasonable counsel!</p> - -<p class="indent"><i>Mend.</i> Teach us how to make our quills.</p> - -<h4>IV. <i>The Making of (Quill) Pens</i></h4> - -<p class="indent"><i>Teacher.</i> First of all, cleave the head on both sides, so -that it is split into two. Then whilst you -carefully guide the knife, make a cutting on the -upper part which is called the <em>crena</em> or notch. -Then make quite equal the two little feet -(<em>pedunculos</em>), or if you prefer to call them the -little legs (<em>cruscula</em>); so, nevertheless, that the -right one on which the pen rests in writing may -<span class="pagenum"><a name="Page_72" id="Page_72">72</a></span>be higher, but the difference ought to be scarcely -perceptible. If you wish to press the pen on -the paper somewhat firmly, hold it with three -fingers; but if you are writing more quickly, -with two, the thumb and the fore-finger, after -the Italian fashion. For the middle finger -rather checks the course and hinders it from -proceeding too quickly, instead of helping it -forward.</p> - -<p class="indent"><i>Manr.</i> Reach me the ink vessel.</p> - -<p class="indent"><i>Mend.</i> Ah! I have let the ink horn fall, whilst coming -here.</p> - -<h4>V. <i>Ink</i></h4> - -<p class="indent"><i>Teacher.</i> Boy, bring me that two-handled ink flask, and -let us pour from it into this little leaden mortar.</p> - -<p class="indent"><i>Mend.</i> Without a sponge!</p> - -<p class="indent"><i>Teacher.</i> You get the ink thus more flowingly and easily -into the pen. For if you dip the pen into -cotton, or silk-thread, or linen, some fibre or -fluff adheres to the nib. The drawing of this -out causes a delay in writing. Or if you don’t -draw it out, you will make blurs rather than -letters (<em>lituras verius quam literas</em>).</p> - -<p class="indent"><i>Mend.</i> As my companions advised, I put in either -Maltese linen-cloth or thin, fine silk.</p> - -<p class="indent"><i>Teacher.</i> That is certainly more satisfactory. However, -it is much better to pour ink only into a -little mortar which stands firmly, for that can -be carried about; for this, of course, a sponge -is necessary. Have you also paper?</p> - -<p><span class="pagenum2"><a name="Page_73" id="Page_73">73</a></span></p> - -<h4>VI. <i>Paper</i></h4> - -<p class="indent"><i>Mend.</i> I have this.</p> - -<p class="indent"><i>Teacher.</i> It is too rough, and such as would check the -pen so that it would not run without being -hindered, and this is a nuisance for studies. -For whilst you are struggling with roughness -of paper, many things which should be written -down slip from the mind. Leave this kind of -paper, wide, thick, hard, rough, for the printers -of books, for it is so called (<em>libraria</em>) because -from it books are made to last for a very long -time. For daily use, don’t get great Augustan -or Imperial paper, which is named Hieratica -because employed for sacred matters, such as -you see in books used in sacred edifices. Get for -your own use the best letter-paper from Italy, -very thin and firm, or even that common sort -brought over from France, and especially that -which you will find for sale in single blocks at -twopence each (<em>nummis octonis</em>). In addition, -the linden-tree paper, either of the kinds of -paper called Emporetica,<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">45</a> which we call blotting -paper (<em>bibula</em>), should be in reserve (<em>pro -corollario</em>).</p> - -<p class="indent"><i>Mend.</i> What do these words mean, for I have often -wondered?</p> - -<p class="indent"><i>Teacher.</i> <em>Emporetica</em> comes from the Greek and means -paper used for wrapping goods in, and <em>bibula</em> -is so called because it absorbs ink, so that you -don’t need bran, or sand, or dust scraped from -<span class="pagenum"><a name="Page_74" id="Page_74">74</a></span>a wall. But best of all is when the letters dry -up of themselves, for by that method they -last so much longer. But you will find it -useful to place <em>Emporetica</em> paper under your -hand so that you may not stain the whiteness -of the writing-paper by sweat or dirt.</p> - -<h4>VII. <i>The Copy</i></h4> - -<p class="indent"><i>Manr.</i> Now give us a copy, if it seems good to you.</p> - -<p class="indent"><i>Teacher.</i> First the A B C, then syllables, then words -joined together in this fashion. Learn, boy, -those things by which you may become wiser, -and thence happier. Sounds are the symbols -of minds amongst people in one another’s -presence; letters, the symbols between those -who are absent from one another. Imitate -these copies and come here after lunch, or even -to-morrow, so that I may correct your writing.</p> - -<p class="indent"><i>Manr.</i> We will do so. In the meantime we commend -you to Christ.</p> - -<p class="indent"><i>Teacher.</i> And I, you, the same.</p> - -<p class="indent"><i>Mend.</i> Let us go apart from our friends, so that we may -reflect without interruption on what we have -heard from the teacher.</p> - -<p class="indent"><i>Manr.</i> Agreed! Let us do so!</p> - -<p class="indent"><i>Mend.</i> We have come to the place we want. Let us sit -down on these stones.</p> - -<p class="indent"><i>Manr.</i> Yes, as long as we are out of the sun.</p> - -<p class="indent"><i>Mend.</i> Quick! a half-sheet of paper, which I will return -to you to-morrow.</p> - -<p class="indent"><i>Manr.</i> Will this small bit be sufficient?</p> -<p><span class="pagenum2"><a name="Page_75" id="Page_75">75</a></span></p> -<p class="indent"><i>Mend.</i> Alas! it won’t take six lines, especially of such -writing as mine.</p> - -<p class="indent"><i>Manr.</i> Write on both sides and make the lines more -crowded together. What need have you to -leave such big spaces between the lines?</p> - -<p class="indent"><i>Mend.</i> I? I make scarcely any space. For these -letters of mine touch one another both above -and beneath, especially those which have long -heads or feet, such as <i>b</i> and <i>p</i>. But what are -you doing? Have you already ploughed out -two lines? and how elegant they are! except -that they are crooked.</p> - -<p class="indent"><i>Manr.</i> You write, yourself, and be quiet!</p> - -<p class="indent"><i>Mend.</i> Certainly with this pen and ink I can by no -means write.</p> - -<p class="indent"><i>Manr.</i> How is that?</p> - -<p class="indent"><i>Mend.</i> Don’t you see that the pen besprinkles the paper -with ink outside the letters?</p> - -<p class="indent"><i>Manr.</i> My ink is so thick that you would think it was -lime. Look there, how it sticks on the top of -the nib and won’t flow down so as to form the -letters. But we will soon remedy both the -inconveniences. Cut off from the top of the -pen with your knife so much that it collects -what is wanted for the letters; I will instil -some drops of water into the ink so as to make -it flow more easily. The best thing would be -vinegar, if you had it at hand, for this -immediately dilutes the thick ink.</p> - -<p class="indent"><i>Mend.</i> True, but there is the danger lest its acidity -enters into the paper.</p> -<p><span class="pagenum2"><a name="Page_76" id="Page_76">76</a></span></p> -<p class="indent"><i>Manr.</i> You needn’t fear any such danger; this paper -is best of all in preventing ink from flowing.</p> - -<p class="indent"><i>Mend.</i> The extreme edges of this paper of yours are -unequal, wrinkled, and rough.</p> - -<p class="indent"><i>Manr.</i> Then apply the shears to the margin of the -paper, for then it will seem more elegant, or -write only outside the rough parts. The -slightest obstacles seem to you to be a great -hindrance to prevent you going on. Whatever -you have under your hand, put it on one -side.</p> - -<p class="indent"><i>Mend.</i> Let us now go back to the teacher.</p> - -<p class="indent"><i>Manr.</i> Does it seem to you to be time already?</p> - -<p class="indent"><i>Mend.</i> I fear lest the time has already passed by, for -he has lunch early.</p> - -<p class="indent"><i>Manr.</i> Let us go. You enter first, for you have less -timidity.</p> - -<p class="indent"><i>Mend.</i> Nay, rather you, for you have less impudence.</p> - -<p class="indent"><i>Manr.</i> See that no one goes out from his house and -catches us here, joking and frolicking. Let us -knock at the door with the knocker-ring, -although the door is open, for this would be -more courteous. (Tat-tat.)</p> - -<p class="indent"><i>Boy.</i> Who is there? Come straight in, whoever you -are!</p> - -<p class="indent"><i>Manr.</i> It is we. Where is the teacher?</p> - -<p class="indent"><i>Boy.</i> In his room.</p> - -<p class="indent"><i>Mend.</i> May all things befall you propitiously, teacher!</p> - -<p class="indent"><i>Teacher.</i> You have come seasonably.</p> - -<p class="indent"><i>Mend.</i> We have imitated your copy five or six times on -this paper and bring our work to you to have -it corrected.</p> - -<p><span class="pagenum2"><a name="Page_77" id="Page_77">77</a></span></p> - -<h4><i>What should be Avoided in Writing</i></h4> - -<p class="indent"><i>Teacher.</i> You have done rightly. Show it. In the -future let there be a greater space between the -lines so that I may be able to alter your mistakes -and correct them. These letters are too -unequal, an ugly fault in writing. Notice -how much greater <i>n</i> is than <i>e</i> and <i>o</i> than the -circle you make of it. For the bodies of all -the letters ought to be equal.</p> - -<p class="indent"><i>Mend.</i> Tell us, pray, what do you mean by “bodies”?</p> - -<h4>VIII. <i>Forming Letters in Writing</i></h4> - -<p class="indent"><i>Teacher.</i> The middle part of the letters, the part -besides the little heads and feet, if they have -any; <i>b</i> and <i>l</i> have heads, <i>p</i> and <i>q</i> have feet. -In this <i>m</i> the legs (or sides) are not equal in -length. The first is shorter than the middle. -It has also too long a tail, even as that <i>a</i> has. -You don’t sufficiently press the pen on the -paper. The ink scarcely sticks, nor can you -clearly distinguish what the beginnings of the -letters are. Since you have tried to change -these letters into others, having erased parts -with the pointed end of your knife, you have -disfigured your writing. It would have been -better to draw a thin stroke through it. Then -you should have transferred what remains of -the word at the end of one line to the beginning -of the next, only preserving the syllables always -as wholes, for the law of Latin writing does -<span class="pagenum"><a name="Page_78" id="Page_78">78</a></span>not suffer them to be cut into. It is said that -the Emperor Augustus did not have the custom -of dividing words, nor did he transfer the overflowing -letters of the end of his lines on to the -next, but that he put them immediately under -the line and round about it.</p> - -<p class="indent"><i>Manr.</i> We will gladly imitate that, as it is the example -of a king.</p> - -<p class="indent"><i>Teacher.</i> You may well do so. For how could you otherwise -satisfy yourselves that you had any connection -with him (lit., that you are sprung from his -blood)? But you must not join all the letters, -nor must you separate all. There are those -which must be ranged with one another, as -those with tails, <i>e.g.</i>, <i>a</i>, <i>l</i>, <i>u</i>, together with -others, and so the speared letters, <i>e.g.</i>, <i>f</i> and -<i>t</i>. There are others which don’t permit of -this, viz., the circle-shaped <i>p</i>, <i>o</i>, <i>b</i>. As much -as possible keep your head erect in writing, -for if you bend and stoop, humours flow down -on to the forehead and eyes, whence many -diseases are born and whence too may come -weakness of eyes. Now receive another copy -and put it on paper for to-morrow, God -willing (<em>Deo propitio</em>). As Ovid says -(<em>Remedia Amoris</em>, 93):</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Sed propera, nec te venturas differ in horas,</div> -<div class="line">Qui non est hodie, cras minus aptus erit.<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">46</a></div> -</div></div></div> - -<p class="p m3">and as Martial says (<em>de Notario</em>):</p> - -<p><span class="pagenum2"><a name="Page_79" id="Page_79">79</a></span></p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Currant verba licet, manus est velocior illis,</div> -<div class="line">Nondum lingua suum, dextra peregit opus.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">47</a></div> -</div></div></div> - -<p class="indent"><i>Mend.</i> Do you wish that we should imitate this blur?</p> - -<p class="indent"><i>Teacher.</i> The blurs of correction certainly—and what -else is marked.</p> - -<p class="indent"><i>Mend.</i> In the meantime we wish you the best of health.</p> -<hr class="chap" /> - -<p><span class="pagenum2"><a name="Page_80" id="Page_80">80</a></span></p> - -<h3>XI<br /><br /> - -VESTITUS ET DEAMBULATIO MATUTINA—<br /><i>Getting -Dressed and the Morning Constitutional</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Bellinus</span>, <span class="smcap">Malvenda</span>, <span class="smcap">Joannius</span>, <span class="smcap">Gomezulus</span></p> - -<p>This dialogue (as its inscription indicates) has two divisions. -The earlier part is a paraphrase of the first dialogue, for he -treats of almost the same things as there, but more copiously: -he describes the manner of putting on one’s clothes or dressing -one’s self, and the kinds of clothes. The second part contains -the morning constitutional, and includes a noteworthy -description of spring as it reveals itself to all the senses.</p></blockquote> - -<h4>First Part</h4> - -<p class="indent"><i>Mal.</i></p> -<blockquote> -<p class="p m3">Nempe haec adsidue? Iam clarum mane fenestras -intrat et angustas extendit lumine rimas: stertimus -indomitum quod despumare Falernum sufficiat.<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">48</a><br /> -(<i>Persius</i>, iii. 1–1.)</p></blockquote> - -<p class="indent padt1"><i>Bell.</i> It is plain to be seen that you are not in possession -of your senses, for if you were, you would not -be awake so long before morning, nor pour out -verses, like a satyr’s, by which you disclose -your frenzy.</p> - -<p class="indent"><i>Mal.</i> Then hear some epigrammatic verses, with no bite -<span class="pagenum"><a name="Page_81" id="Page_81">81</a></span>in them and yet full of salt (<em>edentulos et -salsos</em>).</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Surgite iam pueris vendit ientacula pistor</div> -<div class="line">Cristataeque sonant undique lucis aves.<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">49</a>.</div> -<div class="line i14"><span class="smcap">Martial</span>, 223.</div> -</div></div></div> - -<p class="indent"><i>Bell.</i> The call of breakfast would drive off sleep from me -more quickly than any din of thine.</p> - -<p class="indent"><i>Mal.</i> Most happy jester, I wish you good morning.</p> - -<p class="indent"><i>Bell.</i> And I wish you good night, and a good brain to be -able to sleep as well as you speak with fluent -oratory.</p> - -<p class="indent"><i>Mal.</i> I beg you, answer me seriously, if you are ever able -to answer seriously, what o’clock do you -think it is now?</p> - -<p class="indent"><i>Bell.</i> Midnight, or a little after.</p> - -<p class="indent"><i>Mal.</i> By what clock?</p> - -<p class="indent"><i>Bell.</i> That in my house.</p> - -<p class="indent"><i>Mal.</i> Where is your house-clock? You would have to -get or see a clock which had every hour for -sleeping, eating, and playing, but which had -none for studying.</p> - -<p class="indent"><i>Bell.</i> Yet I have a clock by me.</p> - -<p class="indent"><i>Mal.</i> Where? Produce it.</p> - -<p class="indent"><i>Bell.</i> In my eyes. See, such as cannot be opened by -any force. I beg of you, fall asleep again, or -at least be quiet.</p> - -<p class="indent"><i>Mal.</i> What in the name of evil is this drowsiness or, -more truly, lethargy, and, in a certain sense, -death? How long do you think we have -slept?</p> -<p><span class="pagenum2"><a name="Page_82" id="Page_82">82</a></span></p> -<p class="indent"><i>Bell.</i> Two hours, or at the most three.</p> - -<p class="indent"><i>Mal.</i> Three times three.</p> - -<p class="indent"><i>Bell.</i> How is this possible?</p> - -<p class="indent"><i>Mal.</i> Gomezulus, run along to the sun-dial of the -Franciscans and see what hour it is.</p> - -<p class="indent"><i>Bell.</i> Sun-dial, forsooth! When the sun has not as yet -risen.</p> - -<p class="indent"><i>Mal.</i> Risen, indeed! Come here, boy. Open that glass -window that the sun with his beams may fall -upon this fellow’s eyes. Everything is full of -the sun and the shadows are getting less.</p> - -<p class="indent"><i>Bell.</i> What has the rising or setting of the sun to do -with you? Let it rise earlier than you, since -it has a longer day’s journey to accomplish -than you have.</p> - -<p class="indent"><i>Mal.</i> Gomezulus, run quickly to St. Peter’s, and there -look both on the mechanical clock (<em>horologio -machinali</em>), and on the style of the sun-dial -to tell what time it is.</p> - -<p class="indent"><i>Gom.</i> I have looked at both. By the sun-clock the -shadow is yet a little distant from the second -line. By the mechanical clock the hand -points to a little after the hour of five.</p> - -<p class="indent"><i>Bell.</i> What do you say? What else remains for you to -do but fetch me the blacksmith from Stone -Street, that he may separate my eye-lids by -pincers so firmly stuck together? Tell him, -that he has to force a door lever, from which -the key has been lost.</p> - -<p class="indent"><i>Gom.</i> Where does he live?</p> - -<p class="indent"><i>Mal.</i> The boy will be going in earnest. Leave off joking -and get up.</p> -<p><span class="pagenum2"><a name="Page_83" id="Page_83">83</a></span></p> -<p class="indent"><i>Bell.</i> Well, let us get up, since you are so obstinate in -mind. Ah! what a vexatious companion you -are! Rouse me up, Christ, from the sleep of -sin to the watchfulness of justice! Take me -from the night of death into the light of life. -Amen.</p> - -<p class="indent"><i>Mal.</i> May this day proceed happily for you!</p> - -<p class="indent"><i>Bell.</i> And for you, too, the same, and very many more -as joyful and prosperous, <i>i.e.</i>, may you so pass -through it that you neither harm the virtue -of any one, nor may any one harm yours. -Boy, bring me a clean shirt, for this one I have -already worn for six whole days. There, -snatch that flea on the leap. Now leave off -the hunt. How small a matter it would be to -have killed a single flea in this chamber!</p> - -<p class="indent"><i>Mal.</i> As much as to take a drop of water out of the -river Dilia (at Louvain).</p> - -<p class="indent"><i>Bell.</i> Or yet from the ocean-sea itself. I won’t have the -shirt with the creased collar, but the other one -with the smooth collar. For what are these -creases otherwise at this time of the year than -nests or receptacles for lice and fleas.</p> - -<p class="indent"><i>Mal.</i> Stupid! You will then suddenly become rich, -possessing both white and black stock.</p> - -<p class="indent"><i>Bell.</i> Property abounding in quantity rather than of -value in itself, and companions I would rather -see in the neighbourhood than in my house! -Order the maid to sew again the side of this -shirt, and that with silk thread.</p> - -<p class="indent"><i>Gom.</i> She hasn’t any.</p> - -<p class="indent"><i>Bell.</i> Then with flax or with wool, or even if she pleases -<span class="pagenum"><a name="Page_84" id="Page_84">84</a></span>with hemp. Never has this maid what is -necessary; of what is unnecessary she has -more than enough. But you, Gomezulus, I -don’t want you to be a prophet. Carry out -my order and report to me. Don’t foretell -what will happen. Shake the dust out of the -stockings and then clean them carefully with -that hard fly-brush. Give me clean socks, for -these are now moist and smell of the feet. -φεῦ, take them away, the smell annoys me -terribly.</p> - -<p class="indent"><i>Gom.</i> Do you wish an under-garment?</p> - -<p class="indent"><i>Bell.</i> No, for by the light of the sun I gather that the -day will be hot. But reach me that velvet -doublet with the half sleeves of silken cloth, -and the light tunic of British cloth with long -cloth cords.</p> - -<p class="indent"><i>Mal.</i> Or rather German cloth. But what is the meaning -of all this, whereby you think of making -yourself so extraordinarily smart, beyond -your custom—especially when it is not a -feast-day? And you ask also for country -shoe-straps.</p> - -<p class="indent"><i>Bell.</i> And you? Why have you put on your smooth -silk, fresh from the tailor’s, although you have -your goat’s-hair clothes and your well-worn -clothes of Damascus.</p> - -<p class="indent"><i>Mal.</i> I have sent them to be repaired.</p> - -<p class="indent"><i>Bell.</i> I indeed rather consider ease in my clothes than -ornament. These little hooks and knobs are -out of their place. You always loosen them -wrongly and thoughtlessly.</p> -<p><span class="pagenum2"><a name="Page_85" id="Page_85">85</a></span></p> -<p class="indent"><i>Mal.</i> I rather use buttons and holes, which are more of -an ornament, and less burdensome for putting -on and taking off one’s clothes.</p> - -<p class="indent"><i>Bell.</i> Every one has not the same judgment on this -any more than on other matters. Put down -this breast-covering here in the box, and don’t -bring it out again during the whole of the -summer. These straps have quite lost their -strength. This belt is unsewn and torn to -pieces. See that it is mended, but take care -that no unshapely knots are sewn on.</p> - -<p class="indent"><i>Gom.</i> This will not be done for at least an hour and a -half.</p> - -<p class="indent"><i>Bell.</i> Then stick a needle through it, so that it doesn’t -hang down. Give me the garters.</p> - -<p class="indent"><i>Gom.</i> Here they are! I have got ready for you your -shoes and the sandals with the long latchets. -I have shaken off the dust from them well.</p> - -<p class="indent"><i>Bell.</i> Rather wipe off the dirt from the shoes and polish -them.</p> - -<p class="indent"><i>Mal.</i> Is the <i>ligula</i> (shoe latchet) in the shoe? Concerning -this word there has been a very sharp -controversy amongst grammarians, as there -usually is about everything, whether it should -be called <i>ligula</i> or <i>lingula</i> (a little tongue).</p> - -<p class="indent"><i>Bell.</i> The strap is sewn on the Spanish shoes over the -top of the sole. Here they do not wear it so.</p> - -<p class="indent"><i>Mal.</i> And in Spain they have given up arranging it so, -because they now wear their shoes in the -French fashion.</p> - -<p class="indent"><i>Bell.</i> Let me have your ivory comb.</p> - -<p class="indent"><i>Mal.</i> Where is your wooden one—the one from Paris?</p> -<p><span class="pagenum2"><a name="Page_86" id="Page_86">86</a></span></p> -<p class="indent"><i>Bell.</i> Did you not hear me yesterday scolding -Gomezulus?</p> - -<p class="indent"><i>Mal.</i> Do you call beating a person scolding him?</p> - -<p class="indent"><i>Bell.</i> This was the reason. He had broken five or six -of the thick and of the thin teeth of the comb—almost -broken them all to pieces.</p> - -<p class="indent"><i>Mal.</i> I have lately read that a certain author stated -that we should comb the head with an ivory -comb forty times from the forehead to the top -and then to the back of the head. What are -you doing? That is not combing but stroking. -Let me have the comb.</p> - -<p class="indent"><i>Bell.</i> Nor is that combing, but shaving or sweeping. I -think your head is made of bricks.</p> - -<p class="indent"><i>Mal.</i> And I think yours is of butter—so that you dare -not touch it closely.</p> - -<p class="indent"><i>Bell.</i> Are you willing, then, that we should have a -butting match with our heads?</p> - -<p class="indent"><i>Mal.</i> I am not willing to have a senseless contest with -you, nor to engage my good mind against your -witless one. Now at length wash well your -hands and face, but especially the mouth, that -you may speak more clearly.</p> - -<p class="indent"><i>Bell.</i> Would that I could cleanse my mind as quickly as -my hands! Give me the wash-hand-basin.</p> - -<p class="indent"><i>Mal.</i> Rub together more diligently the knuckles of your -hands, to which there sticks the thickest dirt.</p> - -<p class="indent"><i>Bell.</i> You are mistaken, for I think it is rather discoloured -and wrinkled skin. Pour the water -in these hand-basins, Gomezulus, into that -sink and give me that net-bag and that striped -cap. Bring now my boots (<em>ocreas</em>, lit. <em>greaves</em>).</p> -<p><span class="pagenum2"><a name="Page_87" id="Page_87">87</a></span></p> -<p class="indent"><i>Gom.</i> Travelling boots?</p> - -<p class="indent"><i>Bell.</i> No, my city boots.</p> - -<p class="indent"><i>Gom.</i> Do you wish your Spanish cap and the long -mantle?</p> - -<p class="indent"><i>Bell.</i> Are we going out of doors?</p> - -<p class="indent"><i>Mal.</i> Why not?</p> - -<p class="indent"><i>Bell.</i> Bring then the travelling cloak.</p> - -<p class="indent"><i>Mal.</i> Then at last we will go out, so as not to let slip by -the time for having a walk.</p> - -<h4><i>Second Part</i></h4> - -<p class="indent"><i>Bell.</i> Lead us, Christ, in the ways which are pleasing to -Thee, in the name of the Father, the Son, and -the Holy Spirit. Amen. Oh, how beautiful is -the dawn! truly rosy and golden, as the poets -call it. How I rejoice to have arisen. Let us -go out of the city.</p> - -<p class="indent"><i>Mal.</i> Yes, let us go. For I have not stepped foot out -of the city gate for a whole week. But -whither shall we first go, and after that which -way shall we take?</p> - -<p class="indent"><i>Bell.</i> To the citadel, or to the Carthusian Monastery?</p> - -<p class="indent"><i>Mal.</i> Or to the meadows of St. James?</p> - -<p class="indent"><i>Bell.</i> No, not there in the morning; rather in the -evening.</p> - -<p class="indent"><i>Mal.</i> To the Carthusian Monastery, then, past the Franciscan -Monastery and the Recreation Grounds, -thence through the Brussels gate, then we will -return by the Carthusian Monastery to divine -service. See, here is Joannius. A greeting to -you, Joannius!</p> - -<p class="indent"><i>Joan.</i> The warmest of greetings to you! What an -<span class="pagenum"><a name="Page_88" id="Page_88">88</a></span>unusual thing is this that you should be stirring -so early?</p> - -<p class="indent"><i>Bell.</i> I was bound in the deepest sleep, but Malvenda -here, by shouting and pinching me, tore me -from my bed.</p> - -<p class="indent"><i>Joan.</i> He did rightly, for this walk in the country will -revive you and freshen you up. Let us go -on the green walk (the <em>Pomerium</em>). O marvellous -and adorable Creator of beauty so -great; this world is not inappropriately called -Mundus and by the Greeks Κόσμος, as if it -were decked and made elegant with beauty.</p> - -<p class="indent"><i>Mal.</i> Don’t let us take our walk as if in a rush, but -slowly and gently. Please let us make the -circuit of the city walls twice or three times so -that we may contemplate so splendid a view -the more peacefully and freely.</p> - -<h4><i>Description of Spring</i>—1. <i>Sight</i>. 2. <i>Hearing</i></h4> - -<p class="indent"><i>Joan.</i> Observe, there is no sense which has not a lordly -enjoyment! First, the eyes! What varied -colours, what clothing of the earth and trees, -what tapestry! What paintings are comparable -with this view? Here are natural and -real things; the representations are artificial -and false. Not without truth has the Spanish -poet, Juan de Mena, called May the painter of -the Earth. Then, the ear. How delightful -to hear the singing of birds, and especially -the nightingale! Listen to her as she sings -in the thicket, from whom, as Pliny says, -issues the modulated sound of the com<span class="pagenum"><a name="Page_89" id="Page_89">89</a></span>pleted -science of music. Attend accurately -and you will note all varieties of sounds. At -one time there is no pause in them, but -continuously, with breath held equably over a -long time without change, the bird sings on. -Now it changes tone! Now it sings in shorter -and sharper tones! Now it draws in its tones -and, as it were, makes its voice tremulous! -Now it stretches out its voice and now it calls -it back! At other times it sings long and, as -it were, heroical verses; at other times, short -sapphics, and at intervals very short, as in -adonics. In very fact you have, as it were, -the whole study and school of music in the -nightingale. The little ones ponder and listen -to the verses, which they imitate. The little -bird listens with keen intentness (would that -our teachers received like attention!) and -gives back the sound. And then, again, they -are silent.</p> - -<h4>3. <i>Smell</i>. 4. <i>Taste</i>. 5. <i>Touch</i></h4> - -<p class="p m4">The correction by example and a certain -criticism from the teacher-bird are closely -observed. But Nature leads them aright, whilst -human beings exercise their will wrongly. Add -to this there is a sweet scent breathing in from -every side, from the meadows, from the crops, -and from the trees, even from the fallow-land -and neglected fields! Whatsoever you lift to -your mouth has its relish, as even from the -<span class="pagenum"><a name="Page_90" id="Page_90">90</a></span>very air itself, like the earliest and softest -honey.</p> - -<p class="indent"><i>Mal.</i> This seems to me to be accounted for by what I -have heard said by some, that in the month of -May, bees are wont to gather their honey from -celestial dew.</p> - -<p class="indent"><i>Joan.</i> This was the opinion of many. If you wish anything -to be offered to the touch, what softer or -more healthful than the air we breathe on -every side? For by its bracing breath it -infuses itself through the veins and the whole -body. Some verses of Vergil on spring come -into my mind which I will hum to you, if you -can listen to my voice, which I am afraid -sounds more like that of a goose than of a -swan—although, for my part, I would rather -have a goose’s voice than that of a swan, who -only sings sweetly if he is just approaching -his fate.</p> - -<p class="indent"><i>Bell.</i> I, indeed, as far as I may answer on my own -behalf, have a keen desire to hear the verses, -with any voice you like, if only you will give us -an explanation of the verses.</p> - -<p class="indent"><i>Mal.</i> My opinion is not otherwise from that of Bellinus.</p> - -<p class="indent"><i>Joan.</i></p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Non alios prima crescentis origine mundi</div> -<div class="line">Inluxisse dies, aliumve habuisse tenorem</div> -<div class="line">Crediderim: ver illud erat: ver magnus agebat</div> -<div class="line">Orbis, et hybernis parcebant flatibus Euri,</div> -<div class="line">Quum primae lucem pecudes hausêre, virumque</div> -<div class="line">Terrea progenies duris caput extulit arvis,</div> -<div class="line">Immissaeque ferae sylvis et sidera caelo.</div> -<div class="line">Nec res hunc tenerae possent perferre laborem</div> -<div class="line"><span class="pagenum"><a name="Page_91" id="Page_91">91</a></span>Si non tanta quies iret frigusque caloremque</div> -<div class="line">Inter, et exciperet caeli indulgentia terras.<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">50</a></div> -<div class="line i14"><i>Georgics</i>, ii. 336–336.</div> -</div></div></div> - -<p class="indent"><i>Bell.</i> I have not quite followed it.</p> - -<p class="indent"><i>Mal.</i> And I still less, as I think.</p> - -<p class="indent"><i>Joan.</i> Learn the verses thoroughly, or you won’t understand -them, for they are taken from the depths -of philosophy, as are very many others of that -poet.</p> - -<p class="indent"><i>Mal.</i> We will question the schoolmaster Orbilius -about them, for here he is coming to meet us.</p> - -<h4><i>The Mind</i></h4> - -<p class="indent"><i>Joan.</i> He is by no means the man to meet the difficulty. -Let us just salute him and let him go his -way, for he is a fierce man, fond of flogging -(<em>plagosus</em>), imbued with a vast haughtiness, -instead of being learned in literature, although -he has seriously persuaded himself that he is -the Alpha of learned teachers. Moreover, we -have only spoken of the body. How greatly -are the soul and mind exhilarated and aroused -by such an early morning as this! There is -<span class="pagenum"><a name="Page_92" id="Page_92">92</a></span>no time so suitable for good learning, for -observing things, and for attentively listening -to what is said, and whatever you read; nor -is it otherwise with reflection and with thinking -a problem out, whatever it may be. You -can give your mind to it. Not undeservedly -has it been said: “The dawn (<i>Aurora</i>) is most -pleasing to the Muses.”</p> - -<p class="indent"><i>Bell.</i> But let me tell you I’m famishing with hunger. -Let us get back home to breakfast.</p> - -<p class="indent"><i>Mal.</i> What then will you have?</p> - -<p class="indent"><i>Bell.</i> Bread, butter, cherries, waxen-coloured prunes, -which so greatly seem to have pleased our -Spaniards that they call all plums by this -name.<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">51</a> Or should they not have such food at -home, we will pluck some leaves of the ox-tongue -(<em>buglossa</em>), and we will add some sage -in place of butter.</p> - -<p class="indent"><i>Mal.</i> Shall we have wine to drink?</p> - -<p class="indent"><i>Bell.</i> By no means—but beer, and that of the weakest, -of yellow Lyons, or else pure and liquid water, -drawn from the Latin or Greek well.</p> - -<p class="indent"><i>Mal.</i> Which do you call the Latin well and the Greek -well?</p> - -<p class="indent"><i>Bell.</i> Vives is accustomed to call the well close to the -gate the Greek well; that one farther off he -calls the Latin well. He will give you his -reasons for the names when you meet him.</p> -<hr class="chap" /> - -<p><span class="pagenum2"><a name="Page_93" id="Page_93">93</a></span></p> - -<h3>XII<br /><br /> - -DOMUS—<i>The New House</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Jocundus</span>, <span class="smcap">Leo</span>, <span class="smcap">Vitruvius</span></p> - -<p>In this dialogue Vives describes the whole house and its parts, -one by one, through the logical form of distribution of the whole -into its parts. Concerning the details, <i>see</i> the books of Vitruvius -on architecture, and Grapaldus.</p> - -<p>The interlocutors were distinguished architects. Vitruvius -is an author of antiquity; the other two are more recent. The -one, Johannes Jocundus Veronensis, wrote, amongst other monuments -of a not inelegant mind, a work on the <cite>Commentaries of -Julius Caesar</cite>. The other, Baptista Albertus Leo, distinguished -himself in an equally great degree.</p> - -</blockquote> - -<p class="indent padt1"><i>Joc.</i> Have you any knowledge of the occupier of this -spacious and elegant house?</p> - -<p class="indent"><i>Leo.</i> Most certainly; for he is a relation of the man-servant -of my father.</p> - -<p class="indent"><i>Joc.</i> We will ask him to open the whole house to us, for -they say that nothing could be more pleasant -and delightful.</p> - -<p class="indent"><i>Leo.</i> Let us go to it, and ring the little bell at the door, -so as not to burst in unexpected. (Tat-tat.)</p> - -<p class="indent"><i>Vitruvius Insularius.</i><a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">52</a> Who is there?</p> - -<p class="indent"><i>Leo.</i> It is I.</p> - -<p class="indent"><i>Vitr.</i> Hail! most welcome, sweetest boy! What brings -you here now?</p> - -<p class="indent"><i>Leo.</i> I come from school.</p> -<p><span class="pagenum2"><a name="Page_94" id="Page_94">94</a></span></p> -<p class="indent"><i>Vitr.</i> But for what reason are you here?</p> - -<p class="indent"><i>Leo.</i> My friend here and I would very much like to see -over your house.</p> - -<p class="indent"><i>Vitr.</i> Why, haven’t you seen it before now?</p> - -<p class="indent"><i>Leo.</i> No, not all of it.</p> - -<h4><em>The Vestibulum</em>—<i>The Door</i>—<i>The Threshold</i></h4> - -<p class="indent"><i>Vitr.</i> Come in. Eh! boy, bring me the key for the -doors of the house. First, this is the entrance-hall -(<em>vestibulum</em>). It stands open the whole -day, without guard, for it is not within the -house, yet also it is not outside, though it is -closed at night. Observe the magnificent door, -the leaves of which are of oak and fitted with -brass, and both the foot-piece and head-piece -of the doorway are made of alabaster marble. -In former times Hercules was set up at the door -of the house to ward off mischief (ἀλεξίκακος). -But here we place Christ, the true God, for -Hercules was but a cruel and evil man. With -Christ as guard no evil will enter into the house.</p> - -<p class="indent"><i>Joc.</i> Οὐδὲ οὖν δεσπότης αὐτός (so not even its master).</p> - -<p class="indent"><i>Vitr.</i> What is that he said in Greek?</p> - -<p class="indent"><i>Joc.</i> Why should so many evil persons enter in?</p> - -<p class="indent"><i>Vitr.</i> Well, if evil persons do get in, they can then bring -nothing evil in with them.</p> - -<p class="indent"><i>Leo.</i> Don’t you have any door-angels?</p> - -<p class="indent"><i>Vitr.</i> The custom has gone out in some nations.</p> - -<h4><i>The Door</i>—<i>The Hall</i></h4> - -<p class="p m4">Next comes the door of the entrance hall, -which the hall servant (<em>atriensis servus</em>) answers. -<span class="pagenum"><a name="Page_95" id="Page_95">95</a></span>He is the chief of the servants, as the house-boy -(<em>mediastinus</em>) is the least in position. Then -comes the spacious hall for walking in, and in it -are numerous and varied pictures.</p> - -<p class="indent"><i>Joc.</i> Please, what are they all about?</p> - -<p class="indent"><i>Vitr.</i> That is a representation of the foundations of -the heavens (<em>coeli facies ichnographica</em>). That -shows the plan of the earth and sea. There -you have the world newly discovered by -Spanish navigations. In that picture you see -Lucretia as she is killing herself.<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">53</a></p> - -<p class="indent"><i>Joc.</i> Please, what is she saying, for even as she is dying -she seems to say something?</p> - -<p class="indent"><i>Vitr.</i> “Many are astounded at my deed because it is not -every one who has suffered such a grief.”</p> - -<p class="indent"><i>Joc.</i> I understand what she says.</p> - -<p class="indent"><i>Leo.</i> What is the meaning of this picture delineated -with such varied figures?</p> - -<p class="indent"><i>Vitr.</i> It is a sketch of this house. Draw back the covering -from that picture. There!</p> - -<p class="indent"><i>Joc.</i> What does it represent? A little old man who is -sucking his wife’s breast?</p> - -<h4><i>The Staircase</i></h4> - -<p class="indent"><i>Vitr.</i> Hast thou not read of this subject in the chapter -on Piety in Valerius Maximus.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">54</a></p> - -<p class="indent"><i>Joc.</i> What does she say?</p> - -<p class="indent"><i>Vitr.</i> “I do not yet pay back as much as I have -received.”</p> - -<p class="indent"><i>Joc.</i> What does the old man say?</p> - -<p><span class="pagenum2"><a name="Page_96" id="Page_96">96</a></span></p> - -<h4><i>Winding Stairs</i>—<i>The Floor</i>—<i>The Upper Story</i></h4> - -<p class="indent"><i>Vitr.</i> “I rejoice that I have been born.” Let us step -up these winding-stairs. The steps one by one, -as you see, are broad and were made of whole -pieces of basalt-marble. This first story is the -dwelling of the master, the upper story is for -guests; not as if my master had a garret on -lease far away, but there it is furnished for his -guest friends always in order and free, unless -filled already with guests. This is the dining-room.</p> - -<h4><i>The Dining-Room</i>—<i>The Window</i></h4> - -<p class="indent"><i>Joc.</i> Good Christ! what transparent window panes -these are and how artistically painted they are -in shaded outlines! What colours! How -life-like! What pictures, what statues, what -wainscoting! What is the story pourtrayed -on the panes?</p> - -<p class="indent"><i>Vitr.</i> The fall of Griselda, which John Boccaccio wrote -so aptly and skilfully; but my master has -decided to add a true story to this fiction, -which excels the story of Griselda, viz., that -of Godelina of Flanders and the English Queen -Catharine of Aragon. The first of the statues -is the Apostle Paul.</p> - -<p class="indent"><i>Joc.</i> What is the inscription of the sculpture?</p> - -<p class="indent"><i>Vitr.</i> “How much we owe thee, O Christ.”</p> - -<p class="indent"><i>Joc.</i> What does he say himself?</p> - -<p class="indent"><i>Vitr.</i> “By the grace of God I am what I am and His -<span class="pagenum"><a name="Page_97" id="Page_97">97</a></span>grace which was bestowed on me, was not in -vain.” The other statue is Mutius Scaevola.</p> - -<p class="indent"><i>Joc.</i> But he is not mute even if he is called Mutius. -What is the inscription on his statue?</p> - -<p class="indent"><i>Vitr.</i> “This fire will not burn me up because another -greater one burns in me.” The third statue -is Helen; the writing states: “Oh, would that -I always had been such a statue, then should I -have wrought less harm.”</p> - -<p class="indent"><i>Joc.</i> What is the meaning of the old blind bald-headed -man who points his finger at Helen?</p> - -<p class="indent"><i>Vitr.</i> That is Homer, who says to Helen: “Thy ill -deed has been well sung by me.”</p> - -<p class="indent"><i>Joc.</i> Look, the wainscoting is gilded, and here and there -decked with pearls.</p> - -<p class="indent"><i>Vitr.</i> There are all kinds of pearls, but of small worth.</p> - -<p class="indent"><i>Joc.</i> What do we look on from the windows?</p> - -<h4><i>The Summer-house</i>—<i>The Sleeping-room</i></h4> - -<p class="indent"><i>Vitr.</i> These windows look into the gardens, those into the -court. This is the summer-house or garden -dining-room. Here you see a sleeping-room or -chamber. The sleeping-room is furnished with -tapestry, with a pavement wainscoted and -covered with rush-mats. There are some -pictures of the Holy Virgin, of Christ the -Saviour, and there are others of Narcissus, -Euryalus, Adonis, Polyxena, who are said to -have been of the highest beauty.</p> - -<p class="indent"><i>Joc.</i> What is written on the upper lintel of the door?</p> - -<p class="indent"><i>Vitr.</i> “Withdraw from your troubles and enter the -haven of peace.”</p> -<p><span class="pagenum2"><a name="Page_98" id="Page_98">98</a></span></p> -<p class="indent"><i>Joc.</i> What is written inside the door-post?</p> - -<p class="indent"><i>Vitr.</i> “Bring into this haven no tempest.” The most -necessary house utensils are kept in that closed -chamber. The other is the winter chamber. -As you see, everything there is darker and -better covered. Then there is a sweating -chamber.</p> - -<h4><i>The Sweating Chamber</i></h4> - -<p class="indent"><i>Joc.</i> It is bigger in my opinion than the dining-room -would lead one to expect.</p> - -<p class="indent"><i>Vitr.</i> Don’t you notice that the inner sleeping-room is -heated by the same steam-pipe?</p> - -<p class="indent"><i>Joc.</i> They say that if sleeping-rooms had no chimney -flue they would be warmer.</p> - -<p class="indent"><i>Vitr.</i> It is not usual to have them in the air-holes.</p> - -<p class="indent"><i>Joc.</i> What is that room, so elegantly vaulted?</p> - -<h4><i>The Chapel</i></h4> - -<p class="indent"><i>Vitr.</i> It is the chapel (<i>lararium</i>) or sanctuary (<i>sacellum</i>) -in which divine service (<i>res divina</i>) is held.</p> - -<p class="indent"><i>Joc.</i> Where is the <i>latrina</i>?</p> - -<p class="indent"><i>Vitr.</i> We have it up in the granary out of the way. In -the sleeping-rooms my master uses basins, -pans, and chamber-crockery.</p> - -<p class="indent"><i>Joc.</i> How beautifully and artistically made are all these -little towers and pyramids and columns and -weathercocks!</p> - -<h4><i>The Kitchen</i>—<i>Eating Chamber</i>—<i>The Cellar</i></h4> - -<p class="indent"><i>Vitr.</i> We will now go down. This is the kitchen; this -<span class="pagenum"><a name="Page_99" id="Page_99">99</a></span>the eating-chamber; here is the wine-cellar -and the larder, where we are annoyed by the -attempts of thieves to get in.</p> - -<p class="indent"><i>Joc.</i> How can thieves get in here? It is, as it seems to -me, so carefully closed in, and the windows -have iron gratings?</p> - -<p class="indent"><i>Vitr.</i> Through chinks and borings.</p> - -<p class="indent"><i>Leo.</i> There are also mice and weasels who strip you of -all kinds of food!</p> - -<h4><i>The Back-door</i></h4> - -<p class="indent"><i>Vitr.</i> This is the back-door of the house, which, when -the master is not at home, is always fastened -with two bars, both locked and bolted.</p> - -<p class="indent"><i>Leo.</i> Why have these windows no iron bars?</p> - -<p class="indent"><i>Vitr.</i> Because they are only rarely open and they abut, -as you see, on a narrow and dark by-street. -Rarely any one puts his head out of the -window. Therefore my master has decided -that he will have them latticed.</p> - -<p class="indent"><i>Leo.</i> With what kind of bars?</p> - -<p class="indent"><i>Vitr.</i> Perhaps with wooden bars. It is not yet certain. -In the meantime this fastening suffices.</p> - -<h4><i>The Portico</i></h4> - -<p class="indent"><i>Joc.</i> What high columns and a portico full of majesty! -See how these Atlantides and Caryatides seem -to strive to support the building against falling, -whilst really they are doing nothing.</p> - -<p class="indent"><i>Leo.</i> There are many people like them, who appear to -accomplish great things when they are in -<span class="pagenum"><a name="Page_100" id="Page_100">100</a></span>reality leading leisurely and sluggish lives; -drones who enjoy the fruits of the labours of -others. But what is that house there below, -adjoining this, but badly built and full of -cracks?</p> - -<p class="indent"><i>Vitr.</i> It is the old house. Because it had cracks and -had great lack of repair, my master decided to -have this new one built, from the foundation. -That old one is now a resting-place for birds -and the habitation of rats, but we shall soon -take it down.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_101" id="Page_101">101</a></span></p> - -<h3><a name="XIII" id="XIII">XIII</a><br /><br /> - -SCHOLA—<i>The School</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Tyro</span>, <span class="smcap">Spudaeus</span></p> - -<p>In this dialogue the school is described in six parts, as -teachers, honours, hours of learning and repetition, books, -library, the disputation. The name <i>Tyro</i> is that of the crude -novice, a metaphor taken from military affairs of those as yet -unskilled in war, to whom are opposed the <em>veterani</em>. <i>Spudaeus</i> -is in Greek the diligent and industrious person, a name worthy -of one who is studious.</p></blockquote> - -<h4>I. <i>The Teachers</i></h4> - -<p class="indent"><i>Tyro.</i> What a delightful and magnificent school! I -suppose there is not in the whole academy any -part more excellent.</p> - -<p class="indent"><i>Spud.</i> You judge rightly; add, also, what is of -more importance, that elsewhere there are -no more cultured and prudent teachers, who -with such dexterity pass on their learning.</p> - -<p class="indent"><i>Tyro.</i> It behoves us then to repay their trouble by -attaining great knowledge.</p> - -<p class="indent"><i>Spud.</i> And this indeed by great shortening of the labour -of learning!</p> - -<p class="indent"><i>Tyro.</i> What does the schooling cost?</p> - -<p class="indent"><i>Spud.</i> You can at once give up so base and unreasonable -a question. Can one in a matter of so -great moment inquire as to payment? The very -teachers themselves do not bargain for reward, -<span class="pagenum"><a name="Page_102" id="Page_102">102</a></span>nor is it suitable for their pupils to even think -about it. For what reward could be adequate? -Have you never heard the declaration -of Aristotle that gods, parents, and masters -can never be sufficiently recompensed? God -created the whole man, the parents gave the -body birth, the masters form the mind.</p> - -<p class="indent"><i>Tyro.</i> What do those masters teach, and for how long?</p> - -<p class="indent"><i>Spud.</i> Each one has his separate class-room and the -masters are for various subjects. Some impart -with labour and drudgery the whole day -long the elements of the art of grammar; -others take more advanced work in the same -subject; others propound rhetoric, dialectic, -and the remaining branches of knowledge, -which are called liberal or noble arts.</p> - -<p class="indent"><i>Tyro.</i> Why are they so-called?</p> - -<p class="indent"><i>Spud.</i> Because every noble-minded person must be -instructed in them. They are in contrast to -the illiberal subjects of the market-place -which are practised by the labour of the body -or hands, which pertain to slaves and men who -have but little wit. Amongst scholars some -are “<em>tyrones</em>” and others “<em>batalarii.</em>”</p> - -<h4>II. <i>Grades or Honours of Scholars</i>—<i>Tyro</i>—<i>Baccalaureus</i>—<i>Licentiates</i>—<i>Doctors</i></h4> - -<p class="indent"><i>Tyro.</i> What do these names signify?</p> - -<p class="indent"><i>Spud.</i> Both these names are taken from the art of warfare. -“Tyro” is an old word used with -regard to the one who is beginning the practice -<span class="pagenum"><a name="Page_103" id="Page_103">103</a></span>of war. “Batalarius” is the French name of -the soldier who has already once been in a -fight (which they call a battle) and has engaged -in a close fight and has raised his hand against -the foe, and so in the literary contests at -Paris, “batalarius” has begun to signify the -man who has disputed publicly in any art. -Teachers are chosen from them, and are -called “licentiates,” because it is permitted -them to teach, or, better still, they might be -termed “designate,” <i>i.e.</i>, the men marked out. -At least they have taken the doctorate. -Before the whole university, a hat is placed on -their head as a sign that they have had their -freedom conferred on them, and become -<i>emeriti</i>. This is the supreme honour and the -highest grade of dignity.</p> - -<p class="indent"><i>Tyro.</i> Who is that with so great a company round him, -before whom march staff-bearers with silver -staffs?</p> - -<h4><i>The Rector</i></h4> - -<p class="indent"><i>Spud.</i> That is the Principal (<i>Rector</i>) of the Academy. -Many are drawn to him because of the honour -they bear him in his office.</p> - -<p class="indent"><i>Tyro.</i> How often in the day are the boys taught?</p> - -<h4>III. <i>Hours of Teaching and Repetition</i></h4> - -<p class="indent"><i>Spud.</i> Several times. One hour before sunrise; two -hours in the morning; two hours in the afternoon.</p> - -<p class="indent"><i>Tyro.</i> So often?</p> -<p><span class="pagenum2"><a name="Page_104" id="Page_104">104</a></span></p> -<p class="indent"><i>Spud.</i> An old custom of the Academy so establishes it. -And in addition the scholars repeat and think -over what they have received in instruction -from their masters, like as if they were chewing -the cud of their lessons.</p> - -<p class="indent"><i>Tyro.</i> With so much noise over it?</p> - -<p class="indent"><i>Spud.</i> Such is now their practice!</p> - -<p class="indent"><i>Tyro.</i> To what purpose?</p> - -<p class="indent"><i>Spud.</i> So as to learn.</p> - -<p class="indent"><i>Tyro.</i> On the contrary, so as to shout. For they don’t -seem to meditate on their studies, but to be -preparing themselves for the office of public -crier. That one there is clearly raving. For -if he had a sound brain, he would neither so call -out, nor gesticulate, nor so distort himself.</p> - -<p class="indent"><i>Spud.</i> They are Spaniards and Frenchmen, somewhat -impetuous, and as they hold divers opinions, -they contend the more warmly as if for their -hearths and altars, as it is said.</p> - -<p class="indent"><i>Tyro.</i> What! are the teachers here of different opinions?</p> - -<p class="indent"><i>Spud.</i> Sometimes they teach contradictory views.</p> - -<p class="indent"><i>Tyro.</i> What authors are they interpreting?</p> - -<h4>IV. <i>Authors</i></h4> - -<p class="indent"><i>Spud.</i> Not all the same, but each one as he is furnished -with skill and knowledge. The most erudite -teachers take to themselves the best authors -with the sharpest judgment, those whom you -grammarians call classics. There are those -who, on account of their ignorance of what is -better, descend to the lowest (<i>ad proletarios</i>) -and are worthy of condemnation.</p> - -<p><span class="pagenum2"><a name="Page_105" id="Page_105">105</a></span></p> - -<h4>V. <i>The Library</i></h4> - -<p class="p m4">Let us enter. I will show you the public -library of this school. It looks, according to -the precept of great men, to the east.</p> - -<p class="indent"><i>Tyro.</i> Wonderful! How many books, how many good -authors, Greek and Latin orators, poets, -historians, philosophers, theologians, and the -busts of authors!</p> - -<p class="indent"><i>Spud.</i> And indeed, as far as could be done, delineated -to the life and so much the more valuable! -All the book-cases and book-shelves are of -oak or cypress and with their own little chains. -The books themselves for the most part are -bound in parchment and adorned with various -colours.</p> - -<p class="indent"><i>Tyro.</i> What is that first one with rustic face and nose -turned-up?</p> - -<p class="indent"><i>Spud.</i> Read the inscription.</p> - -<p class="indent"><i>Tyro.</i> It is Socrates and he says: “Why do I appear -in this library when I have written nothing?”</p> - -<p class="indent"><i>Spud.</i> Those who follow him, Plato and Xenophon, -answer: “Because thou hast said what others -wrote.” It would take long to go through the -things here, one by one.</p> - -<p class="indent"><i>Tyro.</i> Pray what are those books thrown on a great -heap there?</p> - -<p class="indent"><i>Spud.</i> <i>The Catholicon</i>, Alexander, Hugutio, Papias, -disputations in dialectics, and books of -sophistries in physics. These are the books -which I called “worthy of condemnation.”</p> - -<p class="indent"><i>Tyro.</i> Nay rather, they are condemned to violent death!</p> -<p><span class="pagenum2"><a name="Page_106" id="Page_106">106</a></span></p> -<p class="indent"><i>Spud.</i> They are all thrown out. Let him take them -who will; he will free us of a troublesome -burden.</p> - -<p class="indent"><i>Tyro.</i> Oh, how many asses would be necessary for carrying -them away! I am astonished that they -have not been taken away, when there is so -great an assembly of asses everywhere. Somewhere -in that heap the books of Bartolus and -Baldus are lying together and others of that -quality (<i>hujus farinae</i>).</p> - -<p class="indent"><i>Spud.</i> Say rather of that coarseness (<i>furfuris</i>). The -loss would not be hurtful to the tranquillity of -mankind.</p> - -<p class="indent"><i>Tyro.</i> Look, who are those with those flowing hoods?</p> - -<h4>VI. <i>The Disputation</i>—1. <i>The Praeses</i>.</h4> - -<p class="indent"><i>Spud.</i> Let us go down. They are “batalarii,” going to -the disputation.</p> - -<p class="indent"><i>Tyro.</i> Please lead us thither.</p> - -<p class="indent"><i>Spud.</i> Step in, but quietly and reverently. Uncover -your head and watch attentively all, one by -one, for there is a discussion beginning on -weighty matters which will conduce greatly to -one’s knowledge. That one whom you see -sitting alone in the highest seat is the president -(<i>praeses</i>) of the disputation and the judge of -the disputes, so to say, the Agonotheta. His -first duty is to appoint the place for each of -the contenders, lest there should be any disorder -or confusion, if one or other should want -to take precedence.</p> -<p><span class="pagenum2"><a name="Page_107" id="Page_107">107</a></span></p> -<p class="indent"><i>Tyro.</i> What is the meaning of the skin-covering of his -toga?</p> - -<p class="indent"><i>Spud.</i> It is his doctor’s robe, the emblem of his position -and dignity. He is a man of whom there are -few so learned, who, by the choice of the -candidates in theology, carried off the first prize, -and by the most learned of the faculty is regarded -as the first among them.</p> - -<p class="indent"><i>Tyro.</i> They say that Bardus was the first choice in his -year.</p> - -<p class="indent"><i>Spud.</i> He beat all his competitors by canvassing and -craft, not by his knowledge.</p> - -<p class="indent"><i>Tyro.</i> Who is that thin and pallid man they all rush -upon?</p> - -<p class="indent padt1">2. <i>The Propugnator.</i> 3. <i>The Oppugnator (a smart man)—The -Vapid Man—The Smooth Man.</i></p> - -<p class="indent"><i>Spud.</i> He is the <i>propugnator</i>, who will receive the -attack of all, and who has become thin and -pale by his immoderate night-watches. He -has done great things in philosophy and is -advanced in theology. But now you must be -quiet and listen, for he who is now making the -attack is accustomed to think out his arguments -most acutely and subtly, and presses -most keenly the <i>propugnator</i>, and, in the -opinion of all, is compared with the very highest -in this discipline, and often compels his antagonist -to recant. Notice how the latter has -tried to elude him, but how the <i>oppugnator</i> has -met him effectively by his irrefutable reasoning, -<span class="pagenum"><a name="Page_108" id="Page_108">108</a></span>and how the <i>propugnator</i> cannot escape him! -This arrow cannot be avoided. His argument -is like an invincible Achilles. It enters the -neck of the opponent. The <i>propugnator</i> cannot -protect himself and soon will give in (<i>manus -dabit</i>) unless some god suggests a subterfuge -to his mind. Behold, the question is brought -to an end by the decision of the judge -(<i>decretor</i>). Now I loosen your tongue to speak -as you wish. For he who now attacks is as -vapid wine, and contends as with a leaden -dagger, yet he shouts louder than the rest. -Notice, and you will see that he grows hoarse -from the encounter. Though his weapons are -repulsed, he presses on none the less pertinaciously, -but without effect; nor does any one -wish to have the reversion to his argument, or -to have him assuaged by the answer of the -defender or the president. He who now -enters the contest effeminately begs the judge -for his permission, and speaks with courtesy, -though he argues ineffectively and always -leaves off tired, even gasping, as if he had gone -through the unpleasant business with fortitude. -Let us depart.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_109" id="Page_109">109</a></span></p> - -<h3>XIV<br /><br /> - -CUBICULUM ET LUCUBRATIO—<i>The Sleeping-room -and Studies by Night</i></h3> -<blockquote> -<p class="center"><span class="smcap">Plinius, Epictetus, Celsus, Dydimus</span></p> - -<p>In this dialogue Vives treats of two matters: in the first place -he describes night-studies with adjuncts of time, causes, and -subjects; then the bed, its apparatus and adjuncts. The assisting -causes (<i>causae adjuvantes</i>) of night-study are lights, the -night-study gown, Minerva or Christ, table, bookcase, reader -(<i>anagnostes</i>), a scribe (<i>exceptor</i>), pens, sand-case (<i>theca pulveraria</i>). -The subjects are Cicero, Demosthenes, Nazianzenus, Xenophon. -The apparatus of the bed consists in a mattress, a bolster, -cushions, sheets, coverlets, curtains, mosquito-curtain, hangings, -rugs. Adjuncts are—gnats, fleas, lice, bugs, a striking clock, a -folding seat, a pot, a lyre. The names of the persons are aptly -allotted, for they were the four most learned and studious men, -concerning whom Volaterranus has written in his <i>Anthropologia</i>. -Plinius wrote <i>De Historia Naturali</i>, in xxxvii. books. He was the -uncle of the other Pliny whose letters are still extant. The -latter writes thus to Marcus, of his uncle: “He was sharp-witted, -of incredible studiousness, of the highest vigilance, most -sparing of sleep. After food (which he used to take in the daytime, -of a light and easily digestible kind, according to the -custom of the ancients), if he had leisure, often in the -summer, he would lie in the sun. Then read his book, annotate -it, and make extracts. He never read without making -extracts. He was even accustomed to say that no book was so -bad as not to be profitable in some part of it. I remember once -when a reader had pronounced something wrongly, one of his -friends had the man called up and made him repeat it, whereupon -my uncle said: ‘You understood, forsooth?’ He nodded. -‘Then why have the passage recalled? We have lost more than -ten verses by this interruption.’ So great was his economy of -time. This, too, in the midst of his labours in the noise of the -town. Even in the retirement of his bath he spent his time in -studies. When I say the bath, I speak of the inner parts of the -house generally. For whilst he was stretching himself or drying -<span class="pagenum"><a name="Page_110" id="Page_110">110</a></span>himself, he used to listen to reading or to dictate. On a -journey, as if relieved from other cares, he occupied himself in -study only. At his side was an amanuensis with a book and -writing tablets, whose hands were furnished in winter with -gloves, so that by no roughness of weather should any time be -snatched from studies. For the same reason, when at Rome, he -was carried about in a chair. I recall that I was reproved by -him when I went for a walk. ‘Are you not able,’ said he, ‘not -to waste your time?’ For he thought all time wasted which -was not devoted to studies.” For an account of his death, see -an epistle by the same writer to Tacitus.</p> - -<p>Epictetus (as the epigram concerning him testifies) was both a -slave and lame. He was poorer than Irus.<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">55</a> But in wisdom -and equanimity of mind and constancy (as records about him -testify) he was admirable and almost divine. But he was the -servant of Epaphroditus the freedman of the Emperor Nero. -Celsus was a renowned physician, whose works are still extant, -whose excellent <i>dictum</i> was: “That many grave diseases are -cured by abstinence and quiet.”</p> - -<p>Dydimus, the grammarian, on account of the almost incredible -number of books which he is said to have written, is called -χαλκέντερος, as if having intestines of brass, <i>i.e.</i>, he was remarkably -patient and indefatigable in labour. He (as also Origen) -was called Adamantinus. On this same matter <i>see</i> Proverb: -Adamantinus and Chalcenterus and the lamp of Aristophanes -and Cleanthes.</p></blockquote> - -<h4>I. <i>Studies by Night</i></h4> - -<p class="indent"><i>Plin.</i> It is five o’clock in the afternoon. Epictetus, -shut me the window and bring me light. I -will work with a light.</p> - -<p class="indent"><i>Epict.</i> What light do you wish?</p> - -<p class="indent"><i>Plin.</i> For the time being, whilst others are present, -tallow or wax candles; when they have -retired, take them away and place here for me -the lampstand.</p> - -<p class="indent"><i>Cels.</i> What for?</p> - -<p class="indent"><i>Plin.</i> For working.</p> -<p><span class="pagenum2"><a name="Page_111" id="Page_111">111</a></span></p> - -<h4><i>Time</i></h4> - -<p class="indent"><i>Cels.</i> Don’t you study better in the morning? Then it -seems to me the season of the time and the -condition of the body invite study, since at -that time there is the least exhalation from the -brain, digestion having been completed.</p> - -<p class="indent"><i>Plin.</i> But this hour is very quiet, when every one has -gone to rest and everything is silent, and for -those who eat at mid-day and morning it is -not inconvenient. Some follow the old custom -and only eat one meal and that in the evening; -others merely at mid-day, according to the -advice of the new doctors; and again others -both mid-day and evening, according to the -usage of the Goths.</p> - -<p class="indent"><i>Cels.</i> But were there no mid-day meals before the -Goths?</p> - -<p class="indent"><i>Plin.</i> There were, but light meals. The Goths introduced -the custom of eating to satiety twice a -day.</p> - -<p class="indent"><i>Cels.</i> On that account Plato condemned the meal-times -of the Syracusans, who had two good meals -every day.</p> - -<h4><i>Circumstances Aiding Studies</i></h4> - -<p class="indent"><i>Plin.</i> For that very reason you may conclude that -people like the Syracusans were very rare.</p> - -<p class="indent"><i>Cels.</i> Enough of them! Why do you prefer to work -with a lamp than a candle?</p> - -<p class="indent"><i>Plin.</i> On account of the equable flame, which less tries -<span class="pagenum"><a name="Page_112" id="Page_112">112</a></span>the eyes, for the flicker of the wick injures the -eyes and the odour of the tallow is unpleasant.</p> - -<p class="indent"><i>Cels.</i> Then use wax candles, the odour of which is not -displeasing.</p> - -<p class="indent"><i>Plin.</i> In them the wick is more flickering and the -vapour is no more healthy. In the tallow -lights the wick is for the most part of linen and -not of cotton, as the tradesmen seek to make -a profit on all these things by fraud. Pour -oil into this lamp, bring a candle and take out -the wick and clean it.</p> - -<p class="indent"><i>Epict.</i> Notice how the lampblack sticks to the needle. -They say this is a sign of rain, in the same -manner as we find in Vergil:—</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Scintillare oleum et putres concrescere fungos.<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">56</a></div> -</div></div></div> - -<p class="indent"><i>Plin.</i> Bring hither also the snuffers and clean this -candle. But don’t throw the black on the -floor lest it smoke, but press it into the -snuffers-box whilst it is held together. Bring -me my dressing-gown, that long one lined -with skin.</p> - -<p class="indent"><i>Cels.</i> I will provide you with your books. May Minerva -be favourable to you!</p> - -<p class="indent"><i>Plin.</i> May Paul or, what I should rather have said, may -Jesus Christ, the Wisdom of God, be with me.</p> - -<p class="indent"><i>Cels.</i> Perhaps Christ is adumbrated in the fable of -Minerva and that of the birth from Jupiter’s -brain.</p> -<p><span class="pagenum2"><a name="Page_113" id="Page_113">113</a></span></p> -<p class="indent"><i>Plin.</i> Place the table on the supports in the sleeping-chamber.</p> - -<p class="indent"><i>Cels.</i> Do you prefer the table to the desk?</p> - -<p class="indent"><i>Plin.</i> At this time, yes; but place a small desk on the -table.</p> - -<p class="indent"><i>Epict.</i> A self-standing one or a movable one?</p> - -<p class="indent"><i>Plin.</i> Which you like. But where is the Dydimus of -my studies?</p> - -<p class="indent"><i>Cels.</i> I will summon him thither.</p> - -<h4><i>Subjects of Study</i></h4> - -<p class="indent"><i>Plin.</i> Fetch also my boy-scribe. For I should like to -dictate something. Give me those reed-pens -and two or three feather pens, those with thick -stalk, and the sand-case. Bring me also from -the chest the Cicero and Demosthenes, and -from the desk, the book in which I make all my -notes and important extracts. Do you hear? -And my extemporaneous MS. book in which I -will polish up some passages.</p> - -<p class="indent"><i>Dyd.</i> I believe the MS. book is not in the desk but in -the chest, locked up.</p> - -<p class="indent"><i>Plin.</i> Do you yourself search for it. And bring me the -Nazianzenus.</p> - -<p class="indent"><i>Dyd.</i> I don’t know it.</p> - -<p class="indent"><i>Plin.</i> The book is of slight thickness, sewn together and -roughly bound in parchment. Bring also -the volume, the fifth from the end.</p> - -<p class="indent"><i>Dyd.</i> What is its title?</p> - -<p class="indent"><i>Plin.</i> Xenophon’s <i>Commentaries</i>. The book is in -finished style. It is bound in leather with -fastenings and knobs of copper.</p> -<p><span class="pagenum2"><a name="Page_114" id="Page_114">114</a></span></p> -<p class="indent"><i>Dyd.</i> I don’t find it.</p> - -<p class="indent"><i>Plin.</i> Now I remember. I put it in the fourth case. -Fetch it. In the same case there are only -loose sheets and rough books just as they have -come straight from the press.</p> - -<p class="indent"><i>Dyd.</i> Which volume of Cicero do you want, for there are -four?</p> - -<p class="indent"><i>Plin.</i> The second.</p> - -<p class="indent"><i>Epict.</i> It is not yet back from the book-gluer, who had -it, I believe, five days ago to glue.</p> - -<p class="indent"><i>Dyd.</i> How do you like that pen?</p> - -<p class="indent"><i>Plin.</i> On that point I am not very particular; whatever -comes into my hand I use it as if it were -good.</p> - -<p class="indent"><i>Dyd.</i> You have learned that from Cicero.</p> - -<p class="indent"><i>Plin.</i> You just be quiet. Open me the Cicero. Look -me up three or four pages of the <i>Tusculan -Questions</i>. Seek the passages on gentleness -and joy.</p> - -<p class="indent"><i>Epict.</i> Whose verses are these?</p> - -<p class="indent"><i>Plin.</i> They are his own translations of Sophocles. This -he does with keen pleasure and therefore often.</p> - -<p class="indent"><i>Epict.</i> He was, I think, sufficiently apt in writing verses.</p> - -<p class="indent"><i>Dyd.</i> Most apt and facile, and, for his time, not unhappy -in his verse, contrary to what very many think.</p> - -<p class="indent"><i>Epict.</i> But wherefore hast thou left off pursuing the art -of poetry?</p> - -<h4>II. <i>The Bed—Its Equipment</i></h4> - -<p class="indent"><i>Plin.</i> I hope that we yet at times may take it up again -in leisure hours, for there is much alleviation -in it from more serious studies. I am already -<span class="pagenum"><a name="Page_115" id="Page_115">115</a></span>weary of studies, meditation, writing. Stretch -out my bed.</p> - -<p class="indent"><i>Epict.</i> In which sleeping-room?</p> - -<p class="indent"><i>Plin.</i> In the big square room. Take away the reclining -cushion out of the corner, and put it in -the dining-room. Place over the feather-bed -another of wool. See also that the supports of -the bed are sufficiently firm.</p> - -<p class="indent"><i>Epict.</i> What is it that is troubling you? For you don’t -lie on one part or other of the frame-work, but -in the middle of the bed. It would be more -healthy for you if the bed were harder and one -which would offer resistance to your body.</p> - -<p class="indent"><i>Plin.</i> Take the head-pillow away, and instead of it put -two cushions, and in this heat I prefer that -lightly woven, to the linen, cloth.</p> - -<p class="indent"><i>Epict.</i> Without bed-covering!</p> - -<p class="indent"><i>Plin.</i> Yes.</p> - -<p class="indent"><i>Epict.</i> You will get cold, for the body is exhausted by -studies.</p> - -<p class="indent"><i>Plin.</i> Then put on a light covering.</p> - -<p class="indent"><i>Epict.</i> These? And no more?</p> - -<p class="indent"><i>Plin.</i> No. If I feel cold in bed, then I will ask for more -clothes. Take away the curtains, for I prefer -a mosquito-net for the keeping off of gnats, a -net of fine gauze (<i>conopeum</i>).</p> - -<p class="indent"><i>Epict.</i> I have noticed but few gnats, though of fleas and -lice a pretty fair number.</p> - -<h4><i>Adjuncts</i></h4> - -<p class="indent"><i>Plin.</i> I am surprised that you notice anything particularly, -for you sleep and snore so soundly.</p> -<p><span class="pagenum2"><a name="Page_116" id="Page_116">116</a></span></p> -<p class="indent"><i>Epict.</i> No one sleeps better than he who does not feel -how badly he is sleeping.</p> - -<p class="indent"><i>Plin.</i> None of the insects with which we are troubled in -bed in summer disgust me so much as the -bugs because of their ghastly odour.</p> - -<p class="indent"><i>Epict.</i> Of which there is a good supply in Paris and -Lyons.</p> - -<p class="indent"><i>Plin.</i> At Paris there is a kind of wood which produces -them, and in Lyons the potter’s earth. -Place my alarum-clock here, and place the -pointer for four o’clock in the morning, for I -don’t wish to sleep later. Take my shoes off, -and place here the folding-chair in which I -may sit. Let the chamber-crockery be set -near the bed on a foot-stool. I don’t know -what it is that causes a bad smell here. Fumigate -with frankincense or juniper. Sing to -me something on the lyre as I go to bed after -the custom of Pythagoras, so that I may the -more quickly fall asleep, and my dreams may -be the more peaceful.</p> - -<p class="indent"><i>Epict.</i></p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Somne, quies rerum, placidissime, somne, deorum,</div> -<div class="line">Pax animi, quem cura fugit, qui corpora duris</div> -<div class="line">Fessa ministeriis mulces, reparasque labori.<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">57</a></div> -<div class="line i6"><span class="smcap">Ovid</span>, <i>Metamorph.</i> book xi. ll. 623–623.</div> -</div></div></div> - -<hr /> - -<p><span class="pagenum2"><a name="Page_117" id="Page_117">117</a></span></p> - -<h3>XV<br /><br /> -CULINA—<i>The Kitchen</i></h3> -<blockquote> -<p class="center"><span class="smcap">Lucullus, Apicius, Pistillarius, Abligurinus</span></p> - -<p>In this dialogue Vives describes the matters which concern the -kitchen. Nor is it any disgrace for a noble youth to be able to -call things, one by one, by their right names, as also the -interpreter of Aristophanes thinks in the <i>Acharnians</i>:—</p> - -<p>ἔστι δὲ τοῦτο ἀστεῖον καὶ πεπαιδευμένῳ ἀρμόξον, μήδε τῶν κατὰ τὴν -οἰκίαν σκευ ῶν τῆς καθημερινῆς χρείας, ἀγνοεῖν τὰ ὀνόματα.<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">58</a></p> - -<p>The names of the interlocutors are aptly chosen, as is always -the case. Lucullus and Apicius are fit names of men noted for -luxury. As to Lucullus, see Plutarch in his <i>Lucullus and -Athenaeus</i>, book xii., who says that he:—</p> - -<p class="center">τρυφῆς πρῶτον εἰς ἅπαν Ῥωμαίοις ἡγεμόνα γενέσθαι.<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">59</a></p> - -<p>Also in Book iv. he says:—</p> - -<p class="center">τὸν’ Ἀπίκιον περὶ ἀσωτίᾳ πάντας ἀνθρώπους ὑπερηκοντικέναι.<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">60</a></p> - -<p>Pistillarius and Abligurinus are fictitious names; the former -from the pounder of a mortar, and as if the epithet for an obtuse -man; the latter from a “licking away,” as of a gourmand. This -dialogue may be divided into three parts, the management of the -kitchen by Apicius, his precepts, and songs.</p></blockquote> - -<h4>I. <i>The Hiring of Apicius</i></h4> - -<p class="indent"><i>Luc.</i> Are you an eating-house keeper (<i>popino</i>)?</p> - -<p class="indent"><i>Apic.</i> I am.</p> -<p><span class="pagenum2"><a name="Page_118" id="Page_118">118</a></span></p> -<p class="indent"><i>Luc.</i> Where do you work?</p> - -<p class="indent"><i>Apic.</i> At the eating-house called the Poultry-Cock -(<i>galli gallinacei</i>). Do you want my services?</p> - -<p class="indent"><i>Luc.</i> Yes, for a wedding.</p> - -<p class="indent"><i>Apic.</i> Let me then hasten home, so that I may give -instructions to my wife how to treat the gourmandisers -(whom I know are not wont to be -lacking in this city) and their guests who are -invited.</p> - -<p class="indent"><i>Luc.</i> Do you hear? You will find me in the Stone -Street—in the shoemakers’ district.</p> - -<p class="indent"><i>Apic.</i> I will soon be with you.</p> - -<p class="indent"><i>Luc.</i> Very well. Get to your cook-shop.</p> - -<h4>II. <i>The Precepts of Apicius</i></h4> - -<p class="indent"><i>Apic.</i> Hallo! Pistillarius and Abligurinus, make a fire -with big logs on the hearth under the flue, and -let them be as dry as possible.</p> - -<p class="indent"><i>Pist.</i> Do you think you are at Rome? Here we have -not stalls for the sale of dry wood from which -dry logs can be got. But this which I have -will be dry enough.</p> - -<p class="indent"><i>Apic.</i> If you don’t get it dry enough, Abligurinus, you -will, by your work of blowing up the flame, lose -your eyesight.</p> - -<p class="indent"><i>Ablig.</i> Then I shall drink so much the more freely. -Curse the wine!</p> - -<p class="indent"><i>Apic.</i> Curse the water! For you shall not touch wine -to-day if I keep in my right mind. I am not -going to let you overturn the vessels, and -break the small pots to pieces, and ruin the -food.</p> -<p><span class="pagenum2"><a name="Page_119" id="Page_119">119</a></span></p> -<p class="indent"><i>Ablig.</i> This fire won’t burn!</p> - -<p class="indent"><i>Apic.</i> Throw in a small bundle of sticks smeared in -brimstone, and kindling-wood, together with -some chips.</p> - -<p class="indent"><i>Ablig.</i> It is quite gone out.</p> - -<p class="indent"><i>Apic.</i> Run across to the next house with the shovel and -bring us a great big firebrand and some good -live coal.</p> - -<p class="indent"><i>Ablig.</i> The master of that house is a metal-worker, nor -does he let a single piece of coal be taken from -his furnaces but he has his eye on it (<i>citius -oculum</i>).</p> - -<p class="indent"><i>Apic.</i> He is not a metal-worker, but a metal-cutter; go -therefore to the oven. What are you bringing -there? This is not a firebrand; it is rather a -torch (<i>titionem magis quam torrem</i>).</p> - -<p class="indent"><i>Ablig.</i> They have not got burning coal.</p> - -<p class="indent"><i>Apic.</i> What bad coal! You should rather call it turf. -Move these logs and stir the kindling wood -with this poker so that it may gather flame. -Use the <i>pyrolabum</i> (the tongs), you ass!</p> - -<p class="indent"><i>Ablig.</i> What thing does that word signify?</p> - -<p class="indent"><i>Apic.</i> <i>Forceps ignaria</i> (tongs for the fire), a <i>pruniceps</i> (a -fire-stirrer).</p> - -<p class="indent"><i>Ablig.</i> Why do you give me words in Greek, as if there -were not Latin words for the things?</p> - -<p class="indent"><i>Apic.</i> Are asses also grammarians?</p> - -<p class="indent"><i>Ablig.</i> What wonder, since grammarians are certainly -<i>asses</i>.</p> - -<p class="indent"><i>Apic.</i> Make an end of wrangling. I want some coals or -pieces of turf lighting for me on this hearth, -for cooking the cakes baked in earthen cups. -<span class="pagenum"><a name="Page_120" id="Page_120">120</a></span>Hang the bronze vessel over the fire so that -we can have plenty of hot water. Then -throw into the cooking-pot that shoulder of -mutton with the salted beef; add calf and -lamb flesh, and stir the cooking vessel on the -fire. In the <i>chytropus</i><a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">61</a> we will thoroughly -boil the rice.</p> - -<p class="indent"><i>Ablig.</i> What shall we do with the chickens?</p> - -<p class="indent"><i>Apic.</i> They shall be cooked in brazen pots which are -lined with tin, so that they may have a more -pleasant taste. But don’t bring them too -soon; the meat-spits and the pans should be -forthcoming about nine o’clock. Let this -pike play about in the water a little, then skin -him.</p> - -<p class="indent"><i>Ablig.</i> Are there to be meat and fish at the same meal?</p> - -<p class="indent"><i>Apic.</i> Decidedly, according to the German fashion.</p> - -<p class="indent"><i>Ablig.</i> And is this approved by the doctors?</p> - -<p class="indent"><i>Apic.</i> It is not in accordance with the art of medicine, -but it will please the doctors. I thought this -block of a man (<i>stips</i>) was merely a grammarian; -he is also a doctor.</p> - -<p class="indent"><i>Ablig.</i> Have you never heard of that question: Whether -there are in a city more doctors or fools?</p> - -<p class="indent"><i>Apic.</i> Who has thrust you into the kitchen, when you -are such a salted herring (<i>saperda</i>)?</p> - -<p class="indent"><i>Ablig.</i> My adverse fate.</p> - -<p class="indent"><i>Apic.</i> Nay, what is quite clear,—it is thy sluggishness, -carelessness, voracity, thy throat and thy -stomach, thy degenerate and debased soul. -Therefore must thou now run about with -<span class="pagenum"><a name="Page_121" id="Page_121">121</a></span>naked feet, half-clothed, in old torn garments -which don’t cover you behind.</p> - -<p class="indent"><i>Ablig.</i> What has my poverty got to do with you?</p> - -<p class="indent"><i>Apic.</i> Nothing at all, and I should not like it to concern -me. But to work! And outside of work let -us have no more talk than necessary. Are -my orders not sufficient? Nothing apparently -can be enough for you in the way of closely -laying down and insisting over and over again -on what is to be done. Give me my cooking-trousers. -I want to go out of doors, but I will -soon be back. Give me also, please, the olive-crusher -(<i>tudicula</i>), the badge of our art. This -is my thunderbolt and trident.</p> - -<p class="indent"><i>Pist.</i> Hallo, Abligurinus, place those jugs on the urn-table -and wash this beef steadily, and give it a -good rubbing in the basin.</p> - -<p class="indent"><i>Ablig.</i> Have you any other orders to give? One commander -is sufficient for one camp, but it does -not seem to be sufficient for one kitchen. Do -it all yourself. You are a sharper exactor of -work than the master of the cook-shop himself. -For the future I won’t call you Pistillarius -(a pounder with the pestle), but a sharp -sting (<i>stimulus acutus</i>).</p> - -<p class="indent"><i>Pist.</i> Nay, rather call me <i>Onocentron</i> (the spur of -asses). Cut up then this calf’s flesh on this -flesh-board. Also powder the cheese so that -we can sprinkle it over this dumpling.</p> - -<p class="indent"><i>Ablig.</i> How? With the hand?</p> - -<p class="indent"><i>Pist.</i> No, but with the grater. Pour a few drops of oil -in from the cruse.</p> -<p><span class="pagenum2"><a name="Page_122" id="Page_122">122</a></span></p> -<p class="indent"><i>Ablig.</i> Do you mean from this flask?</p> - -<p class="indent"><i>Pist.</i> Place here the mortar.</p> - -<p class="indent"><i>Ablig.</i> Which of them?</p> - -<p class="indent"><i>Pist.</i> That brazen one with the pestle of the same metal.</p> - -<p class="indent"><i>Ablig.</i> What for?</p> - -<p class="indent"><i>Pist.</i> For grinding rock-parsley.</p> - -<p class="indent"><i>Ablig.</i> This is done more satisfactorily in a marble -mortar with a wooden pestle.</p> - -<h4>III. <i>Songs</i></h4> - -<p class="indent"><i>Pist.</i> Please sing us a song, as you are wont to do.</p> - -<p class="indent"><i>Ablig.</i></p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Ego nolo Caesar esse,</div> -<div class="line">Ambulare per Britannos,</div> -<div class="line">Scythicas pati pruinas.<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">62</a></div> -<div class="line i8"><span class="smcap">Florus.</span><a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">63</a></div> -</div></div></div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Ut sapiant fatuae Fabiorum prandia betae,</div> -<div class="line">O quam saepe petet vina piperque coquus.<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">64</a></div> -<div class="line i8"><span class="smcap">Martial’s</span> <i>Epigrams</i>, 13, 13.</div> -</div></div></div> - -<p class="indent"><i>Pist.</i> Do you say the <i>Fabii</i> or the <i>fabri</i>?</p> - -<p class="indent"><i>Ablig.</i> On that point inquire of the bandy-legged schoolmaster -and you will get for your <i>Fabii</i> and -<i>fabri</i> a sound blow on the cheek or the back.</p> - -<p class="indent"><i>Pist.</i> Is that the sort of man?</p> - -<p class="indent"><i>Ablig.</i> He is a determined, courageous man, prompt -with blows. He compensates for the slowness -of his tongue by the swiftness of his hands.</p> -<p><span class="pagenum2"><a name="Page_123" id="Page_123">123</a></span></p> -<p class="indent"><i>Pist.</i> Here, bring the beer-jug. My palate, throat, -gullet are parched with thirst.</p> - -<p class="indent"><i>Ablig.</i></p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Et gravis attrita pendebat cantharus ansa.<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">65</a></div> -<div class="line i8"><span class="smcap">Vergil</span>, <i>Eclogue</i>, 6, 17.</div> -</div></div></div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Claudere quae coenas lactuca solebat avorum,</div> -<div class="line">Dic mihi, cur nostros inchoat illa dapes?<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">66</a></div> -<div class="line i8"><span class="smcap">Martial</span>, <i>Epigram</i>, 13, 14.</div> -</div></div></div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Filia Picenae venio Lucanica porcae,</div> -<div class="line">Pultibus hinc niveis grata corona datur.<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">67</a></div> -<div class="line i8"><span class="smcap">Martial</span>, <i>Epigram</i>, 13, 35.</div> -</div></div></div> - -<p class="indent"><i>Apic.</i> Where hast thou thus learnt to ῥαψωδεῖν?</p> - -<p class="indent"><i>Ablig.</i> Lately I served a schoolmaster in Calabria who -was a poetaster. He often used to give me no -other meal than a song of a hundred verses, in -which he used to say there was a wonderful -savour. I, indeed, would rather have had a -little bread and cheese. There was, however, -enough water for the house, and we had permission -to drink from the well to our heart’s -content. If I then had gone hungry to bed, -instead of food I chewed those verses and -digested them. Nor did there seem to me to -be any other remedy to drive away the keenness -of hunger (<i>bulimia</i>) than to betake -myself to the art of cookery.</p> - -<p class="indent"><i>Apic.</i> What services did you render that schoolmaster?</p> - -<p class="indent"><i>Ablig.</i> Such as Caesar rendered to the Republic. I was -<span class="pagenum"><a name="Page_124" id="Page_124">124</a></span>everything to him. I was his counsellor, -though he had nothing to advise about; he -had nothing secret from me, not even in his -personal habits. I used to pour water on his -hand, which he never used to wash himself. -I served him as his treasurer.</p> - -<p class="indent"><i>Apic.</i> What treasure had he?</p> - -<p class="indent"><i>Ablig.</i> He had a few sheets of the trashiest poems which -the moths used to eat away and barbarian -mice gnawed at.</p> - -<p class="indent"><i>Apic.</i> Nay, say learned mice, since they bit their teeth -into bad poems.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_125" id="Page_125">125</a></span></p> - -<h3><a name="XVI" id="XVI">XVI</a><br /><br /> - -TRICLINIUM—<i>The Dining-room</i></h3> -<blockquote> -<p class="center"><span class="smcap">Aristippus, Lurco</span></p> - -<p>This dialogue is connected with the two following dialogues. -For this contains descriptions of the master of a feast and his -dining-room, the next of the banquet itself, and the third, -drunkenness. It has two parts—the introduction and description -(<i>narratio</i>). Triclinium is so called from having three dining-couches -(<i>lectus</i>). For, of old, those about to breakfast or dine -were accustomed to arrange couches for lying on, for the most -part three. <i>See</i> Castilionius in book 6; Vitruvius, cap. 5; -Baysius de Vasculis. Aristippus was the disciple of Socrates, -from whom was derived the Cyrenaic teaching. For he lived in -ease, sumptuously, voluptuously. He sought out every luxury -of perfumes, clothes, women, and counted life happy in so far -as it was full of pleasure.</p></blockquote> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">παριόντα ποτε αὐτὸν λάχανα πλύνων Διογένης</div> -<div class="line">ἔσκωψε καί φησιν: εἰ ταῦτα ἔμαθες προσφέρεοθαι</div> -<div class="line">οὐκ ἂν τυράννων αὐλὰς ἐθεράπευες. Ὁ δέ, καὶ σύ, εἶπεν,</div> -<div class="line">εἴπερ ᾔδεις ἀνθρώποις ὁμιλεῖν, οὐκ ἂν λάχανα ἔπλυνες.<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">68</a></div> -<div class="line i14"><span class="smcap">Diog. Laert.</span> i. 68.</div> -</div></div></div> - -<h4>I. <i>The Introduction (Initium)</i></h4> - -<p class="indent"><i>Arist.</i> Why are you so late getting up and, indeed, still -half-asleep?</p> - -<p class="indent"><i>Lurc.</i> I am surprised that I have waked up at all the -whole of this day, since yesterday we were -eating and drinking.</p> -<p><span class="pagenum2"><a name="Page_126" id="Page_126">126</a></span></p> -<p class="indent"><i>Arist.</i> Nay, as it appears, you were simply gorging, -gourmandising, and overwhelming yourself -with sumptuous dishes and wine. But where -was it you were thus loading your swift-sailing -ship?</p> - -<p class="indent"><i>Lurc.</i> At the house of Scopas, at a banquet (<em>convivium</em>).</p> - -<p class="indent"><i>Arist.</i> Nay, rather, according to the manner of the -Greeks, call it a συμπόσιον than by the Latin -word <em>convivium</em>.</p> - -<p class="indent"><i>Lurc.</i> One brawler aroused another to speech. Olives -and sauces pricked and pinched the sated -stomach, and would not let the appetite get -wearied out.</p> - -<p class="indent"><i>Arist.</i> Pray tell us all the courses so that by hearing of -them I can imagine that I was there, and as if I -were drinking with you, as that man who ate -two great loaves of bread in a Spanish inn, and -enjoyed the exhalation of a roasted partridge, -in place of further viands.</p> - -<p class="indent"><i>Lurc.</i> Who could tell all? This would be a greater -undertaking than to have bought the food, or -prepared it, or what would have beaten everything -in difficulty, to have eaten it all up.</p> - -<p class="indent"><i>Arist.</i> Let us sit down here in this willow-plantation, by -the bank of this little stream, and, since we are -tired, let us talk of your yesterday’s dining -out, instead of other things. The grass will -serve us for bolsters. Lean on that elm-tree.</p> - -<p class="indent"><i>Lurc.</i> On the grass? Won’t the moisture harm us?</p> - -<p class="indent"><i>Arist.</i> How stupid! moisture, when the dog-star is -rising!</p> - -<p class="indent"><i>Lurc.</i> Formerly I refused; now my mind desires to tell -<span class="pagenum"><a name="Page_127" id="Page_127">127</a></span>you yet more than you ask. You inquire from -me as to the banquet; you shall also hear as -to the host and the dining-room. You asked -that I would speak; I will do so that, soon -perhaps, you will ask, proclaim, command -silence, as was the case with the Arabian flute-player -who was induced to sing for an <i>obolus</i>, -but was only brought to silence by receiving -three.</p> - -<p class="indent"><i>Arist.</i> Say as much as thou wishest of the feast; I shall -not be pained by it, since we are now sitting in -a shady place, and the goldfinch there accompanies -thy narrative, or at least will bring -harmony into it, as the slaves with the flute -did into the speech of C. Gracchus.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">69</a></p> - -<h4>II. <i>Narration—Description of Scopas</i></h4> - -<p class="indent"><i>Lurc.</i> What was that story?</p> - -<p class="indent"><i>Arist.</i> When you have finished your account of the -feast you shall have the story of the <i>Gracchi</i>, -of the <i>graculi</i>,<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">70</a> and the <i>Graeculi</i>.</p> - -<p class="indent"><i>Lurc.</i> We were going for a walk by chance across -the market (<i>forum</i>), Thrasybulus and I. We -happened to have got more leisure than is -usual with us. Scopas joined us. When he -had made his first salutations, and started a -suave conversation, Scopas began earnestly to -<span class="pagenum"><a name="Page_128" id="Page_128">128</a></span>entreat us that we would, on the next day, -which was yesterday, go to his house. First -we excused ourselves, the one for one reason, -the other for another; I, on account of an -important engagement with a magistrate -(<i>praetor</i>), a very irritable gentleman. But -Scopas, a man who likes to boast of his wealth, -began an elaborate speech, as if his life -were in question. What need of further -words? We said yes, so that he should not -continue to worry us.</p> - -<p class="indent"><i>Arist.</i> Do you know why he arranged the banquet?</p> - -<p class="indent"><i>Lurc.</i> What was it, pray, do you suppose?</p> - -<p class="indent"><i>Arist.</i> He is indeed himself a rich man, well provided -with silver, clothes, and house-provisions. -But he had bought three gilded silver phials -and six cups. These would have lost their -value to him, had he not invited some guests -to whom he might show them. For he believes -that it is in the ostentation of wealth that -its pleasure consists. He is driven on to profuse -expenditure by his wife, who calls it -magnificence.</p> - -<h4><i>Description of the Dining-hall</i></h4> - -<p class="indent"><i>Lurc.</i> Yesterday, then, about mid-day we came together -to his dining-room.</p> - -<p class="indent"><i>Arist.</i> What kind of a lunch was it?</p> - -<p class="indent"><i>Lurc.</i> In the open air, in the cool shade. All was -splendidly prepared, decorated, polished up. -Nothing was lacking in elegance, splendour, -<span class="pagenum"><a name="Page_129" id="Page_129">129</a></span>and magnificence. Immediately on entrance, -our eyes and souls were exhilarated by the -most beautiful and most pleasant sights. -There was a great sideboard, full of beautiful -vases of all kinds, of gold, silver, crystal, glass, -ivory, myrrh-wood; also others of more -common material, tin, horn, bone, wood, shell, -or earthenware, in which art lent a merit -to the commonness of the material, for there -were very many pieces of embossed work, -all brightly cleaned and polished; the glitter -almost dazzled the eyes. You might have seen -there two great silver wash-hand-basins with -gilded borders. The middle part together with -the ornaments about it were of gold. Every -basin had its outlet whose bung was gilded. -There stood there also another water-basin of -glass, similarly with gilded pipe, as well as an -earthenware wash-basin varnished with red -<i>sandarach</i>,<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">71</a> a piece of work of the Spanish city -of Malaca. Besides, there were phials of -every kind and two silver ones for the most -generous kind of wines.</p> - -<p class="indent"><i>Arist.</i> From my own experience I prefer flasks of glass -or of shells, which they call stone-ware.</p> - -<p class="indent"><i>Lurc.</i> What are you to do? Such is the nature of man! -He does not in these things seek so much -convenience as the opinion of being thought -rich.</p> - -<p class="indent"><i>Arist.</i> These very rich people pretty often seem so to -others whilst to themselves they seem poor. -<span class="pagenum"><a name="Page_130" id="Page_130">130</a></span>So there is no end of bringing forward, and -presenting, to the eyes of others, their possessions. -Especially is this so with those who -have no other kind of skill in which they can -trust. But proceed.</p> - -<p class="indent"><i>Lurc.</i> The border of the sideboard was covered with a -shaggy carpet brought from Turkey. At a -distance from the sideboard there were placed -two small tables with quadrants and silver -orbs. Every one had his salt-cellar, knife, -bread, and napkin. Under the sideboard -stood a refrigerator and large wine-decanters. -Then they had various kinds of seats, settles, -double-seats, benches, and the seat of the lady -of the house, arranged so as to fold up, a noteworthy -piece of work with silken upholstery, -and provided with a foot-stool.</p> - -<p class="indent"><i>Arist.</i> Lay the table now, and unfold the napkins, for -my vitals cry out for hunger.</p> - -<p class="indent"><i>Lurc.</i> The dining-table was large. It was inlaid with -ancient mosaic work. It had belonged to -the Prince Dicæarchus.</p> - -<p class="indent"><i>Arist.</i> O old table, what a different master is yours now!</p> - -<p class="indent"><i>Lurc.</i> He had bought the table at an auction sale at a -sufficiently high price, only because it had -belonged to the prince, and he would thus -have something that had been his. Water is -given for the washing of hands. At first -there are great mutual refusings and invitations -and yielding by turns.</p> - -<p class="indent"><i>Arist.</i> The same thing happened in all this yielding of -dignity, when each one made himself of less -<span class="pagenum"><a name="Page_131" id="Page_131">131</a></span>account than the other, and exalted the other -with the haughtiest courteousness, whilst in -reality every one thought himself more important -than all the rest.</p> - -<p class="indent"><i>Lurc.</i> But the host, by his own right, allotted the seats. -Grace was said by a little boy briefly and perfunctorily, -but not without rhythm:—</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Quod appositum est et apponetur, Christus benedicere dignetur.<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">72</a></div> -</div></div></div> - -<p class="p2 m4">Each one unfolds his napkin and throws it over -the left shoulder. Then he cleans his bread -with his knife, in case he did not think it had -been sufficiently cleaned by the servant, for it -had been placed before him with the crust -taken off.</p> - -<p class="indent"><i>Arist.</i> Did you sit in ease?</p> - -<p class="indent"><i>Lurc.</i> Never with more ease.</p> - -<p class="indent"><i>Arist.</i> You couldn’t get a poor lunch. For the eatables -had been supplied to redundancy, so far as -ever the market had them; this I know.</p> - -<p class="indent"><i>Lurc.</i> In no place has this more certainly happened. -But the very abundance palled. The director -of the table busied himself with laying knives -and forks. Then came in, with great pomp, -the chief steward with a long band of boys, -younger and older, who bore away the dishes -of the first course.</p> -<hr /> - -<p><span class="pagenum2"><a name="Page_132" id="Page_132">132</a></span></p> - -<h3><a name="XVII" id="XVII">XVII</a><br /><br /> - -CONVIVIUM—<i>The Banquet</i></h3> -<blockquote> -<p class="center"><span class="smcap">Scopas, Simonides, Crito, Democritus, Polaemon</span></p> - -<p>Concerning Scopas, <i>see</i> Cicero, book 2, <i>de Orat.</i> As to Polaemon, -<i>see</i> Val. Max. bk. 6, cap. 11. There are three kinds of -banquets, είλαπίνη, a magnificent and splendid banquet; γάμος, -a nuptial banquet; and ἔρανος, when each guest came at his -own expense and brought his own food. Homer links together -those forms of banquets: εἰλαπίνη ἠὲ γάμος· ἐπεὶ οὐκ ἔρανος τάδε -γ’ ἐστί (<i>Odyssea</i>, i. 226).</p> - -<p>The parts of this dialogue are these: Initium, apparatus, -finis. Apparatus contains two courses.</p></blockquote> - -<p class="center">COURSES</p> - -<table summary="courses" border="0"><tr> -<td class="tdl" rowspan="2"><span class="smcap">First</span></td> -<td class="tdc f5 padb02" rowspan="2">{</td> -<td class="tdl"><i>Cibus</i></td> -<td class="tdc f2">{</td> -<td class="tdl">Panis<br/>Obsonia</td> -<td class="tdc f3 padb015">{</td> -<td class="tdl">Carnes<br />Pultes<br />Pisces</td> -</tr><tr> -<td class="tdl">Potus</td> -<td class="tdc f4 padb015">{</td> -<td class="tdl" colspan="3">Vinum<br />Aqua<br />Cerevisia<br />Pocula</td> -</tr><tr> -<td class="tdl">Second</td> -<td class="tdc f3 padb015">{</td> -<td class="tdl" colspan="5">Fructus<br />Casei<br />Tragemata</td> -</tr></table> - -<h4>I. <i>The Beginning (Initium)</i></h4> - -<p class="indent"><i>Scop.</i> Where is our Simonides?</p> - -<p class="indent"><i>Crit.</i> He said he would come immediately after he had -met a debtor of his in the market.</p> - -<p class="indent"><i>Scop.</i> He does rightly. He will more easily get away -from a debtor than he would from a creditor.</p> -<p><span class="pagenum2"><a name="Page_133" id="Page_133">133</a></span></p> -<p class="indent"><i>Crit.</i> How is this?</p> - -<p class="indent"><i>Scop.</i> It is as in a victory, the victor imposes the conditions, -not the vanquished. The debtor -comes away from the creditor when he will, -the creditor when the debtor is willing. But -have you not all met, as you arranged, and -left the seriousness of home, bringing with you -cheerfulness, wit, grace, pleasantness?</p> - -<p class="indent"><i>Crit.</i> Clearly these things are so, I hope, and we will be -as M. Varro advises, an agreeable company.</p> - -<p class="indent"><i>Scop.</i> Let the rest be my concern.</p> - -<p class="indent"><i>Crit.</i> Here is Simonides coming!</p> - -<p class="indent"><i>Scop.</i> Happy event!</p> - -<p class="indent"><i>Sim.</i> All prosperity to you!</p> - -<p class="indent"><i>Scop.</i> We have keenly desired you!</p> - -<p class="indent"><i>Sim.</i> Ah, how boorish it all is! But you see I was invited -to lunch, not for a period of detention in -business. But have I really kept you waiting -long?</p> - -<p class="indent"><i>Scop.</i> No, indeed not.</p> - -<p class="indent"><i>Sim.</i> Why did you not set to the meal without me? -At least you could have begun with the fruit -which I am not much given to eating.</p> - -<p class="indent"><i>Scop.</i> Courteous words, but how could we sit down -without you?</p> - -<h4>II. <i>First Course—Bread</i></h4> - -<p class="indent"><i>Crit.</i> Enough of civilities. Let us begin our description. -The best and lightest of bread! It is as light -in weight as a sponge. The wheat is soft as -<span class="pagenum"><a name="Page_134" id="Page_134">134</a></span>a medlar. You must have an industrious -miller.</p> - -<p class="indent"><i>Scop.</i> Roscius has the mill in his charge.</p> - -<p class="indent"><i>Sim.</i> Is he never hurled into it?</p> - -<p class="indent"><i>Scop.</i> Far be such a fate from such a thrifty servant!</p> - -<p class="indent"><i>Dem.</i> Pass me the coarse bread (made of unbolted -flour).</p> - -<p class="indent"><i>Sim.</i> And me the bread made of the middle quality of -foreign wheat.</p> - -<p class="indent"><i>Scop.</i> Why do you wish that?</p> - -<p class="indent"><i>Sim.</i> Because I have both heard and found from experience -that I eat less when the bread has not a -fine taste.</p> - -<p class="indent"><i>Scop.</i> Here, boy, bring him common bread, and even -the black bread if he prefers. We will have -the most pleasant of meals, if every one shall -take what most pleases him.</p> - -<p class="indent"><i>Pol.</i> This bread, which you praise so much, is spongy, -watery; I prefer it thicker.</p> - -<p class="indent"><i>Crit.</i> I indeed don’t dislike it spongy—so long as it -isn’t hastily made. But this also has cracks -such as cakes baked on the hearth are accustomed -to have, although, as is sufficiently -clear, this came out of the oven.</p> - -<p class="indent"><i>Pol.</i> This black bread is both sour and full of chaff; -you would say that it was from flour of second-rate -wheat.</p> - -<p class="indent"><i>Scop.</i> So our husbandmen are accustomed to do with -all wheat which they bring hither; first to -make it pungent with the common, and to mix -it with all kinds of seeds; the taste then comes -from the leaven being excessive.</p> -<p><span class="pagenum2"><a name="Page_135" id="Page_135">135</a></span></p> -<p class="indent"><i>Pol.</i> No class of men are more deceptive than husbandmen. -They only act wrongly through ignorance.</p> - -<p class="indent"><i>Crit.</i> This bread is not sufficiently fermented.</p> - -<p class="indent"><i>Dem.</i> For to-day think thyself a Jew, one of those who, -by the ordinance of God, only feed on bread -which is unleavened.</p> - -<p class="indent"><i>Crit.</i> And this, indeed, was because they were such -very bad men that the eating of swine was forbidden -them, than which nothing is more -pleasing to the palate; nor if taken moderately -is anything more healthful. With unleavened -bread sauces must be eaten together with -field lettuce, which is extremely bitter.</p> - -<p class="indent"><i>Pol.</i> All this has too much depth of meaning. Let us -leave the subject.</p> - -<p class="indent"><i>Scop.</i> Yes, indeed, and the whole discussion about -bread! If there is so much difference of -opinion about what is eaten with bread, how -much discord there will be over every part of -the menu of the whole meal!</p> - -<p class="indent"><i>Crit.</i> It happens, forsooth, as Horace says:—</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Tres mihi convivae prope dissentire videntur,</div> -<div class="line">Poscentes vario multum diversa palato.<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">73</a></div> -</div></div></div> - -<h4><i>Fruits</i></h4> - -<p class="indent"><i>Scop.</i> Bring those dishes and plates with the cherries, -plums, pomegranates, ripe fruit, and early ripe -fruit.</p> -<p><span class="pagenum2"><a name="Page_136" id="Page_136">136</a></span></p> -<p class="indent"><i>Pol.</i> Why did Varro say that the number of guests -ought not to exceed the number of the Muses, -when the number of the Muses is not settled? -For some put the number at three; others six; -others nine.</p> - -<p class="indent"><i>Crit.</i> He spoke as if it were established that there were -nine, and so it was commonly accepted. -Whence Diogenes made his joke at the expense -of the schoolmaster, who had only a -small number of scholars in the school, whilst -he had the Muses painted on the walls. The -master, said he, has many scholars, if you -reckon in the Muses (σὺν ταῖς μοῦσαις).</p> - -<p class="indent"><i>Dem.</i> But is it true that the Persians introduced into -Greece the fruit which they regarded as so -deadly as to be a pestilence to those against -whom they were waging war?</p> - -<p class="indent"><i>Crit.</i> So I have heard.</p> - -<p class="indent"><i>Dem.</i> How wonderful is the variety of products in the -different nature of soils!</p> - -<p class="indent"><i>Crit.</i> India sends ivory, says Vergil,<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">74</a> the effeminate -Sabaeans their frankincense. Oh! look at -those Persian quinces!</p> - -<p class="indent"><i>Sim.</i> This is a new kind of grafting which the ancients -did not know of. Reach me the bowl with the -hard-skinned figs, which are, as you know, -early ripe.</p> - -<p class="indent"><i>Scop.</i> Enough of the fruits! Let us be filled with more -healthful foods of the body.</p> - -<p class="indent"><i>Crit.</i> What is, then, healthier?</p> - -<p class="indent"><i>Scop.</i> Nothing, if to be health-giving and of good -<span class="pagenum"><a name="Page_137" id="Page_137">137</a></span>taste are the same thing as in a mid-day -dream.</p> - -<p class="indent"><i>Crit.</i> I forgive fruits their harmfulness on account of -their pleasantness of taste.</p> - -<h4><i>Meats</i></h4> - -<p class="indent"><i>Scop.</i> Do you remember the verse of Cato?</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Pauca voluptati debentur; plura saluti.<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">75</a></div> -</div></div></div> - -<p class="p2 m4">Give every one a platter of meat with sauce, so -that he may swallow it down, and this will -warm the intestines and pleasantly wash and -so soften the body.</p> - -<p class="indent"><i>Sim.</i> Here, boy, give me at once some salted pork. Oh! -most savoury leg of pork! It is a barrow-hog. -If you can hear what I say, return -the cabbage and bacon, to the cook, at this -season of the year, or preserve it till the -winter. Cut me a couple of bits off this -sausage, so that the first cup of wine may taste -the sweeter.</p> - -<p class="indent"><i>Crit.</i> Let us follow the advice of physicians that wine -be taken with pork. Pour out wine.</p> - -<h4><i>Wine</i></h4> - -<p class="indent"><i>Scop.</i> Now follows action after talk. Surely this is -wisest at this time of the year. Look at -the necessary preparations for our drinking -wine. First of all the keeper of the sideboard -<span class="pagenum"><a name="Page_138" id="Page_138">138</a></span>(<i>custos abaci</i>) has set out the cups of brightest -crystal glass with purest white wine; you -would think it water by its mere appearance. -It is San Martin wine and partly Rhein wine, -but not mixed as they are accustomed to -drink it in Belgium, but such as they drink -in mid-Germany. The wine-seller to-day has -tapped two casks, one of yellow Helvell from -the neighbourhood of Paris, and one of blood-red -Bordeaux. Others are in readiness kept -cool, dark (<i>fuscus</i>) from Aquitaine and black -from Saguntum. Let every one choose according -to his liking.</p> - -<p class="indent"><i>Crit.</i> What suggestion could be more delightful? as -nothing is harder fortune than to perish of thirst. -For myself I should prefer that you had set -before us the best water. I would rather -have heard such an announcement than that -of the wines.</p> - -<p class="indent"><i>Scop.</i> Nor shall that be lacking.</p> - -<p class="indent"><i>Sim.</i> Lately when I was in Rome, I drank at a cardinal’s -house, the noblest wines of every flavour; -sweet, sharp, mild, fruity, and tart. I was -indeed extremely friendly with the wine-cellarer.</p> - -<p class="indent"><i>Dem.</i> I dearly like fiery wine.</p> - -<p class="indent"><i>Pol.</i> So also do Belgian women. In some places in -France they offer you the dregs of wine. -They most delight in two and three year old -vintage. But these are rather sampling of wine -than real wine-drinking, and French wine -especially bears neither the addition of water -<span class="pagenum"><a name="Page_139" id="Page_139">139</a></span>nor years. Therefore soon after it is racked off -it is drunk. Indeed, in a year it begins to get -worse, and becomes uncertain, then its flavour -escapes and it becomes sour. Had it been -kept longer it would become mouldy and flat. -The Spanish and Italian wines, on the other -hand, improve with age, and with the addition -of water.</p> - -<p class="indent"><i>Dem.</i> What do you mean by wine getting “flat”? -The casks become shrunken, the wine is -enclosed in cells, and the casing of the cask -falls in, if need be.</p> - -<p class="indent"><i>Pol.</i> Like as fruit gets uneatable through decay by age -and does not keep, and, as we say commonly, -goes bad. The opposite term is “still wine” -(<i>consistens</i>).</p> - -<p class="indent"><i>Dem.</i> Pour me first a half-cupful of water and then -pour in the wine, after the old custom.</p> - -<p class="indent"><i>Crit.</i> Nay, to-day’s custom is yet the same with many -people, the French and Germans being exceptions.</p> - -<p class="indent"><i>Dem.</i> The nations who drink water with wine pour wine -to the water; those who will drink wine -watered, pour water on to the wine.</p> - -<p class="indent"><i>Crit.</i> And what do those drink who mix no water with -their wine?</p> - -<p class="indent"><i>Dem.</i> Pure, unmixed wine.</p> - -<p class="indent"><i>Crit.</i> That is, if the wine-dealer did not first water it -himself.</p> - -<p class="indent"><i>Pol.</i> They call that baptising it, so that the wine should -be Christian. This was in my time a fine, -philosophical way of speaking.</p> -<p><span class="pagenum2"><a name="Page_140" id="Page_140">140</a></span></p> -<p class="indent"><i>Dem.</i> They baptise the wine, and themselves are unbaptised -(<i>i.e.</i>, unwatered or unwashed).</p> - -<p class="indent"><i>Pol.</i> They do worse to wine who add chalk, sulphur, -honey, alum, and other more noisome things -than which nothing is more pernicious to one’s -body. Against such people the state ought to -proceed as against robbers or assassins. For -thence are incredible kinds of diseases and -especially gout.</p> - -<p class="indent"><i>Crit.</i> By conspiracy with physicians they can do this. -Then both share the profit.</p> - -<p class="indent"><i>Dem.</i> The cup you reach to me is too full. Empty it a -little, I beg, so that there may be a space for -water.</p> - -<h4><i>Drinking</i></h4> - -<p class="indent"><i>Crit.</i> Pour me wine in that chestnut-coloured cup. -What is that?</p> - -<p class="indent"><i>Scop.</i> A great Indian nut, surrounded with a silver edge. -Won’t you drink out of that bowl of ebony -wood? They say that this is the healthiest. -But don’t give me too much water. Don’t -you know the old proverb: “You spoil wine -when you pour water into it”?</p> - -<p class="indent"><i>Dem.</i> Yes, then you spoil both the water and the wine.</p> - -<p class="indent"><i>Pol.</i> I would rather spoil both, than be spoiled by one -of them.</p> - -<p class="indent"><i>Scop.</i> Would it not be pleasant, according to the Greek -custom, to drink out of the bowls and from -the bigger beakers?</p> - -<p class="indent"><i>Pol.</i> By no means. You reminded us just now of the -old proverb. In my turn I remind you of the -<span class="pagenum"><a name="Page_141" id="Page_141">141</a></span>Pauline precept: “Be not drunk with wine, -wherein is excess”; and that of our Saviour: -“And take heed to yourselves lest at any time -your hearts be overcharged with surfeiting -and drunkenness.”</p> - -<h4><i>Water</i></h4> - -<p class="indent"><i>Crit.</i> Whence is this cold water, so pure and pellucid?</p> - -<p class="indent"><i>Scop.</i> Out of the spring near by here.</p> - -<p class="indent"><i>Crit.</i> Rather than mixing of wine I prefer cistern water, -if it is thoroughly pure.</p> - -<p class="indent"><i>Dem.</i> What do you think of spring-drawn water?</p> - -<p class="indent"><i>Crit.</i> It is more appropriate for washing purposes than -for drinking.</p> - -<p class="indent"><i>Pol.</i> Very many people commend flowing water.</p> - -<p class="indent"><i>Crit.</i> And quite rightly if the streams flow through -gold veins, as in Spain, and the water is peaceful -and clear.</p> - -<h4><i>Beer</i></h4> - -<p class="indent"><i>Sim.</i> Bring me in that Samian phial some beer which, -in this heat, should be very good for refreshing -one’s body.</p> - -<p class="indent"><i>Scop.</i> Which sort of beer will you have?</p> - -<p class="indent"><i>Sim.</i> The lightest you have, for other kinds muddle the -mind too much and make the body too fat.</p> - -<p class="indent"><i>Pol.</i> Give me some also, but in the round glass.</p> - -<p class="indent"><i>Scop.</i> Run to the kitchen and see what they are waiting -for. Why don’t they send another course? -You see that already no one further tastes -of this. Bring young cocks cooked with -<span class="pagenum"><a name="Page_142" id="Page_142">142</a></span>lettuce, garden oxtongue, and endive; also -mutton and calf’s flesh.</p> - -<p class="indent"><i>Crit.</i> Add also a little mustard or rock-parsley in small -dishes.</p> - -<p class="indent"><i>Dem.</i> Mustard seems to me a strong (<em>violenta</em>) food.</p> - -<p class="indent"><i>Crit.</i> It is not suitable for bilious people, but is not -without its usefulness for those who abound in -thick and cold humours.</p> - -<p class="indent"><i>Pol.</i> Therefore are the countries of northern latitudes -wise in using it, for whom it is of great service, -especially with thick and hard food, <i>e.g.</i>, with -beef and salted fish.</p> - -<h4><i>Pottage</i></h4> - -<p class="indent"><i>Scop.</i> In this place, I think broth and rice come seasonably, -also ash-coloured bread, fine wheaten -bread, starch-food, rice, “little worms” (<em>vermiculi</em>). -Let every one take according to his -taste.</p> - -<p class="indent"><i>Dem.</i> I have seen those who shuddered terribly at -“little worms” because they believed they -were out of the earth and from mud, and had -previously been alive.</p> - -<p class="indent"><i>Crit.</i> Such people deserve to have these “worms” -come to life again in their stomachs. They -say that rice is born in water and dies in wine. -Give me, therefore, wine.</p> - -<p class="indent"><i>Dem.</i> Drink not immediately after warm food. Eat -first something cold and solid.</p> - -<p class="indent"><i>Crit.</i> What?</p> - -<p class="indent"><i>Dem.</i> A crust of bread, or a rissole or two of meat.</p> - -<p><span class="pagenum2"><a name="Page_143" id="Page_143">143</a></span></p> - -<h4><i>Fish</i></h4> - -<p class="indent"><i>Sim.</i> Bah! fish and meat at the same sitting! To mix -earth and sea. This is forbidden by physicians.</p> - -<p class="indent"><i>Scop.</i> Nay, rather physicians are pleased by it.</p> - -<p class="indent"><i>Sim.</i> I think it is because it is profitable to them.</p> - -<p class="indent"><i>Scop.</i> Why, then, do the physicians forbid it?</p> - -<p class="indent"><i>Sim.</i> I have made a mistake. I ought to have said -that it is prohibited by the art of medicine, -not by physicians. But what sort of fish is -this?</p> - -<p class="indent"><i>Scop.</i> Place them in order. The first is roasted pike -with vinegar and capers, then turbot cooked -with the juice of pointed sorrel, fried soles, a -fresh pike and a <i>capito</i> (large-headed fish)—the -salted pike serve for yourself—fresh -roasted and salted tunny-fish, fresh <i>maenae</i> -(small sea fish) fried, pasties, in which are -many bearded-fishes, <i>murenae</i>, and trout, with -suitable relishes, fried gudgeon and boiled -lobsters and crabs. Mingle with them dishes -with garlic, pepper, mustard, pounded up.</p> - -<p class="indent"><i>Sim.</i> I will indeed speak of the fish, but not eat of -them.</p> - -<p class="indent"><i>Crit.</i> If a philosopher begins to conduct a controversy -on fish, <i>i.e.</i>, on a most uncertain, debatable -question, then let us have a bed set up, so -that we can sleep here.</p> - -<p class="indent"><i>Scop.</i> No one is worthy to even taste these dishes. -Take them away.</p> - -<p class="indent"><i>Sim.</i> And yet formerly banquets at Rome were most -<span class="pagenum"><a name="Page_144" id="Page_144">144</a></span>splendid and they were accustomed to say that -sumptuous ones were given which consisted -entirely of fish.</p> - -<p class="indent"><i>Crit.</i> Thus have times changed, although this custom -also lasts with some people.</p> - -<h4><i>Birds</i></h4> - -<p class="indent"><i>Scop.</i> Bring up roasted chickens, partridges, thrushes, -ducklings, teal, wood-pigeons, rabbits, hares, -calf’s flesh, kids, and sauce or flavours, -vinegar, oil, fruit penetrating in its medical -properties, also citrons, olives from the Balearic -Islands, preserved, pressed, and kept in pickle.</p> - -<p class="indent"><i>Dem.</i> Are no Bethica (district of Spain) olives there?</p> - -<p class="indent"><i>Scop.</i> Those from the Balearic Islands taste better.</p> - -<p class="indent"><i>Crit.</i> What will happen to those big animals there, the -goose, the swan, the peacock?</p> - -<p class="indent"><i>Scop.</i> Merely show them, and take them back to the -kitchen.</p> - -<p class="indent"><i>Pol.</i> See there a peacock! Where is Q. Hortensius -who held a peacock for such a delicacy?<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">76</a></p> - -<p class="indent"><i>Sim.</i> Take the lamb-meat away.</p> - -<p class="indent"><i>Scop.</i> Why?</p> - -<p class="indent"><i>Sim.</i> Because it is unsound. They say it does not go -out by any other way than that it entered.</p> - -<p class="indent"><i>Crit.</i> I have seen someone who swallowed olive stones -like an ostrich.</p> - -<p class="indent"><i>Scop.</i> From what meat are those pasties made?</p> - -<p class="indent"><i>Crit.</i> This here is stag’s flesh.</p> -<p><span class="pagenum2"><a name="Page_145" id="Page_145">145</a></span></p> -<p class="indent"><i>Scop.</i> This is deer’s flesh; and that there, I believe, is -boar’s flesh.</p> - -<p class="indent"><i>Crit.</i> I prefer the condiments to meat itself.</p> - -<p class="indent"><i>Sim.</i> And that is clearly right, for spice renders the -sourest things sweet.</p> - -<p class="indent"><i>Crit.</i> What is the spice of the whole of life?</p> - -<p class="indent"><i>Dem.</i> An equable mind.</p> - -<p class="indent"><i>Crit.</i> I can name something else, which is of larger -scope and more august.</p> - -<p class="indent"><i>Dem.</i> What can be more important than what I have -named?</p> - -<p class="indent"><i>Crit.</i> <i>Pietas</i>, under which equanimity is included. -Moreover, “piety” is the most suitable and -pleasant sauce for all things hard and easy, -and those things which lie between these -extremes.</p> - -<p class="indent"><i>Scop.</i> Pour white Spanish wine in that beaker and bear -it round to the guests.</p> - -<p class="indent"><i>Dem.</i> What are you preparing to do? When dinner is -finished, bring us some strong and generous -wine. We can afterwards drink something -more diluted, if we wish to take care of our -health.</p> - -<p class="indent"><i>Sim.</i> Thy counsel seems to me good, for it behoves us -to have colder food at the end of a meal, -which by its weight may thrust down the other -food to the bottom of the stomach, and may -restrain the vapours from escaping to the head.</p> - -<h4>III. <i>Second Course</i></h4> - -<p class="indent"><i>Scop.</i> Take away those things; change the round and -square plates, and lay the second table -<span class="pagenum"><a name="Page_146" id="Page_146">146</a></span>(dessert). For no one is anywhere further -stretching forth his hand to the dishes.</p> - -<p class="indent"><i>Crit.</i> I have eaten so heartily from the beginning that -I have quite lost all further appetite.</p> - -<p class="indent"><i>Dem.</i> I also have no more appetite, but I was led on by -the desire of the fruit dishes here, and so have -eaten to satiety.</p> - -<p class="indent"><i>Pol.</i> I have eaten I don’t know how much fish. This -has repulsed all my appetite.</p> - -<p class="indent"><i>Sim.</i> And is there so much of splendid dainties and -delicacies before us when there is no longer the -desire of eating? Pears, apples, and cheese -of many kinds! The most attractive to my -palate is the horse-cheese.</p> - -<p class="indent"><i>Crit.</i> I believe that it is not horse-cheese at all, but -Phrygian cheese from asses’ milk, such as is -brought from Sicily in the form of columns and -squares. When one is broken, it cleaves into -layers or, as it were, sheets (of paper).</p> - -<p class="indent"><i>Dem.</i> This cheese is porous as if it were from England, -and will not in my opinion be pleasing to -you.</p> - -<p class="indent"><i>Crit.</i> Nor will this spongy Dutch cheese. This from -Parma is thicker and, as it seems, fairly fresh, -and that Penasellian (Spanish) will easily vie -with it.</p> - -<p class="indent"><i>Dem.</i> This cheese is not from Parma but Placentia.</p> - -<p class="indent"><i>Crit.</i> It also is pleasant. Commonly the cheese dearest -to the Germans is old cheese, putrid, fried up -and wormy.</p> - -<p class="indent"><i>Sim.</i> He who eats such cheese is hunting for thirst and -he eats in order to drink.</p> -<p><span class="pagenum2"><a name="Page_147" id="Page_147">147</a></span></p> -<p class="indent"><i>Scop.</i> The pastry-cook delays too long with his sweets. -Why does he not bring his tarts, his wine-cakes -and cup-cakes and the fried cakes made -of a concoction thrown into a vessel of boiling -oil with honey poured over it?</p> - -<p class="indent"><i>Crit.</i> Give me a few dates, both some to eat and some -to keep by me. Perhaps I shall to-night eat -nothing else.</p> - -<p class="indent"><i>Scop.</i> Then take the whole of this branch of them. -Will you have some pomegranates?</p> - -<p class="indent"><i>Pol.</i> Here, boy, relieve me of these wild dates and give -me something eatable.</p> - -<p class="indent"><i>Scop.</i> I advise you to drink. Don’t you know that it -was the opinion of Aristotle that the dessert -was introduced into meals to invite us to drinking -lest the food should be digested dry?</p> - -<p class="indent"><i>Crit.</i> The discoverer must have been either a sailor or -fish to be so much afraid of dryness.</p> - -<p class="indent"><i>Scop.</i> Take away those things which are ordinarily called -the seal of the stomach, because after them -nothing more is to be eaten or drunk, biscuits, -quince-cakes, coriander covered with sugar. -But such food must be chewed, not eaten. -What remains from the portion chewed must -be spit out, for it is uneatable. Collect the -bits and what remains over in baskets; bring -scented waters, of rose, of the flowers of the -healing apple (citron), and of musk-melon.</p> - -<h4>IV. <i>End of the Banquet</i></h4> - -<p class="indent"><i>Pol.</i> Let us return thanks to Christ.</p> - -<p><span class="pagenum2"><a name="Page_148" id="Page_148">148</a></span></p> - -<p class="indent"><i>The Boy.</i></p> - -<blockquote> -<p class="p m4">Agimus tibi gratias, Pater, qui tam multa ad hominum -usus condidisti: annue, ut tuo favore ad coenam -illam veniamus tuae beatitudinis.<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">77</a></p></blockquote> - -<p class="indent padt1"><i>Pol.</i> Now then let us return thanks to the host.</p> - -<p class="indent"><i>Crit.</i> Well, you do it.</p> - -<p class="indent"><i>Pol.</i> Nay, rather Democritus, who is strong on these -points.</p> - -<p class="indent"><i>Dem.</i> I cannot return thanks as in duty bound to thee, -deserving well of the republic, for all has been -confused by Bacchus, but I will recite what -once Diogenes said to Dionysius; I have committed -his speech to memory. If I have a -lapse of memory or a faltering tongue you will -forgive me after so great a soaking of drink.</p> - -<p class="indent"><i>Scop.</i> Say what you will; it will be written in wine.</p> - -<p class="indent"><i>Dem.</i> Thou hast, my Scopas, thyself, thy wife, thy -man-servants and maid-servants, neighbours, -cooks, and pastry-cooks, wearied thyself and -themselves, so that we may become yet more -wearied by eating and drinking. When -Socrates had entered a very crowded market, -he exclaimed wisely, “O immortal gods, how -many things there are here which I don’t -need.” Thou, on the contrary, mightest say, -“What a small part is all this of that which I -need.” The idea of moderation is pleasing to -Nature. Thereon it is formed and supported. -This supply of many and manifold things over<span class="pagenum"><a name="Page_149" id="Page_149">149</a></span>whelms -Nature, as Pliny rightly observes. Manifoldness -of food is injurious to man; yet more -injurious is every sauce. We take hence to -our homes bodies made heavy by these things, -minds oppressed and sunk in food and drinks, -so that we cannot duly perform any human -duty. Do you yourself point out what thanks -we owe you.</p> - -<p class="indent"><i>Scop.</i> Are these the thanks you have for me? Thus -you pay back so splendid a meal!</p> - -<p class="indent"><i>Pol.</i> Clearly it is so—for what greater benefit is there -than becoming wiser? You send us home -evidently beasts. We wish to leave you at -home a man, so that you may know how to -consult your own health and that of others and -to live conformably to the desires of Nature, -not following fancies caught up from folly. -Farewell and learn wisdom.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_150" id="Page_150">150</a></span></p> - -<h3>XVIII<br /><br /> - -EBRIETAS—<i>Drunkenness</i></h3> - -<blockquote> -<p class="center"><span class="smcap">Asotus</span>, <span class="smcap">Tricongius</span>, <span class="smcap">Abstemius</span>, <span class="smcap">Glaucia</span></p> - -<p>In this dialogue Vives describes the causes and effects of drunkenness. -The occasion of the dialogue is based on Horace, book i. -Epist. 5, where firstly is described the desire to cast away care by -a splendid feast, to drink the best wines freely and in quantities, -for Horace says:</p></blockquote> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Potare et spargere flores</div> -<div class="line">Incipiam patiarque vel inconsultus haberi.</div> -</div></div></div> -<blockquote> -<p>Then he adds the seven effects of drunkenness. It causes the -disclosure of secrets, renders men confident, makes them bold, -takes away anxiety, brings the fatuous impression of wisdom, -makes men garrulous and loquacious, and in the depth of poverty -renders men dissolute and lavish.</p> -</blockquote> -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Quid non ebrietas designat? operta recludit:</div> -<div class="line">Spes jubet esse ratas, in praelia trudit inermem.</div> -<div class="line">Sollicitis animis onus eximit, addocet artes.</div> -<div class="line">Foecundi calices quem non fecêre disertum?</div> -<div class="line">Contractâ quem non in paupertate solutum?</div> -</div></div></div> -<blockquote> -<p>Here, again, names of interlocutors are aptly applied. Asotus -(middle vowel long) is a man given up to luxuries of the palate. -In Latin such is called <i>heluo</i> (glutton), <i>nepos</i> (spendthrift), -<i>decoctor</i> (bankrupt). The Greek word comes from a privative -particle, and σώζω; Latin, <em>servo</em>. <i>See</i> Cicero, book 2, <em>de Finibus</em>: -“Nolim asotos, qui in mensam vomant, et qui de conviviis -auferantur, crudique nostridie se rursus ingurgitent; qui solem -(ut aiunt) nec occidentem unquam viderint, nec orientem: qui -consumtis patrimoniis egeant. Nemo istius generis asotos -jucunde putat vivere.”</p> - -<p>Concerning Tricongius we have spoken in the dialogue “Garrientes.” -Abstemius is one who does not drink wine, as if held -back, <i>i.e.</i> from wine. There are two parts to the dialogue, the -Exordium, which contains the occasion of the dialogue, and -Narratio, the telling of the story.</p> -</blockquote> -<p><span class="pagenum2"><a name="Page_151" id="Page_151">151</a></span></p> - -<h4>I. <em>Exordium</em></h4> - -<p class="indent"><i>Asot.</i> What do you say, Tricongius? How splendidly -that Brabantian entertained us yesterday!</p> - -<p class="indent"><i>Tric.</i> A curse on him, for I could not rest the whole -night! I was sick, with all due respect to -you let me say it (<em>sit habitus honos vestris -auribus</em>), and then tossed myself about all over -the bed, now on the inner, then on the outer, -frame of the bed. It seemed to me as if I -should vomit forth throat and stomach. Even -now I cannot use my eyes or ears for headache. -It is as if I had heavy bars of lead lying on my -forehead and eyes.</p> - -<p class="indent"><i>Asot.</i> Fasten a band round your forehead and temples, -and you will seem to be a king.</p> - -<p class="indent"><i>Tric.</i> Much rather like Bacchus himself, from whom the -institution of diadems on kings was derived.</p> - -<p class="indent"><i>Asot.</i> Go home, then, and sleep off the soaking.</p> - -<p class="indent"><i>Tric.</i> Home, indeed! There is no place I should shun -so much as my home. I should feel too much -aversion to meet my shrieking wife. For if -she were to see me now she would entertain -me with longer homilies than Chrysostom.</p> - -<p class="indent"><i>Abstem.</i> And this is what you call being treated -splendidly!</p> - -<p class="indent"><i>Glauc.</i> Clearly so; for your throat and stomach have -been well washed!</p> - -<p class="indent"><i>Abstem.</i> And the hands too?</p> - -<p class="indent"><i>Glauc.</i> Not even once.</p> - -<p class="indent"><i>Asot.</i> Nay, on the contrary, often with wine and milk, -<span class="pagenum"><a name="Page_152" id="Page_152">152</a></span>whilst we dipped our hands in one another’s -bowls (<i>pateras</i>).</p> - -<p class="indent"><i>Glauc.</i> What could be said more splendidly? Fancy the -fingers sticking with the fat of meat and with -sauces.</p> - -<p class="indent"><i>Abstem.</i> By the gods, keep quiet! Who could listen -without nausea to the unclean business, -much less look upon it, or taste of such wine -or milk.</p> - -<p class="indent"><i>Asot.</i> By your faith, ye gods! are you so delicate a -man, Abstemius, that you cannot swallow -this even with your ears? What would you -do with your palate, if you were like us? But -listen to me, Tricongius, sweetest fellow-wine-bibber, -let us send some boy to fetch us some -of the same wine in that clay vessel. There -is no surer antidote against this poison.</p> - -<p class="indent"><i>Tric.</i> Has this been tried?</p> - -<p class="indent"><i>Asot.</i> Why should it not be so? Don’t you remember -the verses which Colax sings:—</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Ad sanandum morsum canis nocturni,</div> -<div class="line">Sume ex pilis eiusdem canis.<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">78</a></div> -<div class="line i10"><span class="smcap">Plautus</span></div> -</div></div></div> - -<p class="indent"><i>Glauc.</i> Tell us, I beg you, all about the banquet.</p> - -<p class="indent"><i>Abstem.</i> Nay, don’t! unless you wish me to part with -all I have in my stomach, and even the vitals -themselves.</p> - -<p class="indent"><i>Glauc.</i> Then go away for a short time.</p> - -<p class="indent"><i>Asot.</i> I will tell you as frankly as possible, but so as -nowhere to go beyond the limits of decency.</p> -<p><span class="pagenum2"><a name="Page_153" id="Page_153">153</a></span></p> -<p class="indent"><i>Glauc.</i> Begin, I beseech you. Give your attention, -Abstemius.</p> - -<p class="indent"><i>Asot.</i> My dear Glaucia, before everything, I am of -opinion that there is no class of men which -can be likened to festive and liberal hosts at -banquets. Some show knowledge of all kinds of -things, <i>i.e.</i>, of mere trifles; others show with -pride, experience, and wisdom gathered from -practice. And what of this? There are -people who indeed have wealth, but, wretched -that they are, they don’t dare to spend it. -What they have, they take pleasure in storing -up. A kindly host is everywhere of use, -everywhere is welcome. The very sight of -him is sufficient to heal the sadness of the mind -and scatter it; and if a man has any wretchedness, -the memory of the feast takes it away. -So, too, does the hope and expectation of a -coming feast. All the other so-called mental -blessings I don’t care to look on; they are, to -me, slight and unfruitful.</p> - -<p class="indent"><i>Abstem.</i> I ask you, Asotus, who is the author of such a -fine sentiment?</p> - -<p class="indent"><i>Asot.</i> I and all like me, <i>i.e.</i>, a host of people from Belgic -France, from the Seine to the Rhine. There -are only a few poor and very sparing men who -think differently, who envy Abstemius his name, -and wish to be called frugal, or else certain -distinguished people who are puffed up with a -great opinion of their own wisdom, <i>i.e.</i>, an -empty word, whom we (<i>i.e.</i>, the greatest and -chief part of mankind) simply laugh at.</p> - -<p class="indent"><i>Abstem.</i> What do I hear?</p> - -<p><span class="pagenum2"><a name="Page_154" id="Page_154">154</a></span></p> - -<h4><i>Digression</i></h4> - -<p class="indent"><i>Glauc.</i> He is quite right, though he is drunk. For -nowhere has scholarship less estimation than -in Belgium. A distinguished man in scholarship -is not otherwise esteemed than one who -is occupied in shoe-making or in weaving.</p> - -<p class="indent"><i>Abstem.</i> And yet there are many students here who -make not altogether unsatisfactory progress.</p> - -<p class="indent"><i>Glauc.</i> Yes. Little boys are led by their parents to the -schools as to an operative shop, by which -afterwards they can derive a living. The very -teachers themselves, incredible to say, as little -as the pupils, cherish the occupation they -follow with such slight honour and with such -meagre reward, so that illustrious teachers of -the first rank can scarcely maintain themselves.</p> - -<p class="indent"><i>Asot.</i> This has nothing to do with the subject of our -conversation. Let us return to the banquet.</p> - -<p class="indent"><i>Glauc.</i> Yes, I would rather hear about that, but dismiss -this talk about studies, which are certainly -unfruitful. I know not how you Italians -think about scholarship. In my eyes, it seems -to me not only useless but even pernicious -(<i>damnosa</i>).</p> - -<p class="indent"><i>Abstem.</i> So it seems to an ox and a pig, as it does to you. -We, too, should think the same if we had not -more intelligence than you.</p> - -<h4>II. <i>The Exposition (Narratio)</i></h4> - -<p class="indent"><i>Asot.</i> If we let you go on, there would be no end. -<span class="pagenum"><a name="Page_155" id="Page_155">155</a></span>Therefore, listen. First, we all of us reclined, -severe and serious. Grace was said, and -everywhere was silence and quiet. Every one -began to get his knife ready. We put on the -appearance not of eagerness but of restraint -(<i>non invitatorum sed invitorum</i>), so that you -would have said that we were compelled to -eat, and in the act of eating, did it as if -reluctantly, for our mind had not as yet -warmed with the ardour of spontaneity. Each -one placed his napkin over his shoulders; some -indeed in front of their chests. Others spread -the tablecloth over their knees. One takes -bread, looks at it, cleans it, if there is any coal -or cinders lining it. All these things are done -gently and lingeringly (<i>cunctabunde</i>).</p> - -<h4><i>Cause</i></h4> - -<p class="p m4 padt05">Some began the meal by drinking; others, -before they drank, took a little salad and salted -beef to arouse their sleeping appetite and to -stimulate their languor. The first cup was of -beer, so that there might be a cold, firm foundation -underlaid for the warmth of wine. Then -that holy liquor was brought first in narrow and -small cups, which should rather irritate than -assuage thirst. The host was a very festive -man, than whom there was none better in the -whole neighbourhood, nor even his equal, <i>i.e.</i>, -in my opinion (which may be said without -injury to any one). He then orders the largest -<span class="pagenum"><a name="Page_156" id="Page_156">156</a></span>of cups to be brought and a beginning was -made of drinking liberally, after the Greek -fashion, as a certain Philo-Greek said, who -once had studied at Lyons. Then we began -to talk, and then to get warm. Everywhere -joviality and laughing became general. Oh, -feasts and nights of the gods! We drank to -one another’s health, and returned like for -like, with great equity. It would have been -unjust to gain a point over one’s companion, -especially at such a time.</p> - -<p class="indent"><i>Abstem.</i> Rightly, if it were merely a question of a chalice -of wine, but it is one’s senses and intellect -which are in question, the chief possessions of -man. But if we are to talk over so copious -and festive a subject, first I must ask of you -whether you are drunk?</p> - -<p class="indent"><i>Asot.</i> No, certainly not. This you can easily and truly -see from the connectedness of my talk. Do -you think, if I were drunk, that I could relate -all this in such an orderly fashion?</p> - -<p class="indent"><i>Abstem.</i> Then it is well, for otherwise I should be contending -with an absent opponent, according to -the verse of Mimus. But tell me now, first, -why don’t you erect a temple in these parts -to Bacchus, the discoverer of this celestial -liquor?</p> - -<p class="indent"><i>Asot.</i> This is your business; you, who have a temple at -Rome of Sergius and Bacchus. It is sufficient -for us daily to follow his rites, wherever we are. -And perchance we should erect a temple for -him if it were settled he was the discoverer, -<span class="pagenum"><a name="Page_157" id="Page_157">157</a></span>for I have heard certain students debate the -question. There are some who think that -Noah was the first who drank wine and was -intoxicated by it.</p> - -<p class="indent"><i>Abstem.</i> Let us leave that point! Tell us what wine -you had.</p> - -<p class="indent"><i>Asot.</i> What concerns us is what sort of wine it is and -whence it came. Let it only have the name -and colour of wine, that is sufficient for us. -For these delicacies in wines let the Frenchman -and the Italian seek.</p> - -<p class="indent"><i>Abstem.</i> What enjoyment can there then be if you don’t -at all taste what you are pouring into your -body?</p> - -<p class="indent"><i>Tric.</i> Perchance some taste something at the beginning -with the palate whole. But when it becomes -palled from so great a superfluity, things lose -all their taste.</p> - -<p class="indent"><i>Abstem.</i> If thirst has been quenched, no pleasure -remains. For this consists only in the satisfaction -of natural needs. So it is a kind of -torment to go on drinking when there is no -thirst, or to eat when there is no hunger.</p> - -<p class="indent"><i>Tric.</i> Don’t you think, then, Abstemius, that we drink -for pleasure or because it is pleasant?</p> - -<p class="indent"><i>Abstem.</i> Then you are so much worse than beasts, who -are controlled by natural desires, whilst reason -does not govern you, nor nature exercise a -control over you.</p> - -<p class="indent"><i>Tric.</i> Good fellowship leads us to that point; and in -spite of reason we get drunk little by -little.</p> -<p><span class="pagenum2"><a name="Page_158" id="Page_158">158</a></span></p> -<p class="indent"><i>Abstem.</i> How often have you been drunk? how often -do you see others drunk?</p> - -<p class="indent"><i>Tric.</i> Every day, very many.</p> - -<p class="indent"><i>Abstem.</i> Don’t then so many experiments satisfy you so -as to put you on your guard against so disgraceful -an event? Even one such experience -would suffice for an animal!</p> - -<p class="indent"><i>Glauc.</i> But do you know also how dear our companions -are, for whose sake men become beasts? -Whilst drinking they would give their very -hearts for them. When they meet afterwards, -they hardly know them! Their very life and -soul they would not redeem for the sum of a -sesterce.</p> - -<p class="indent"><i>Abstem.</i> Out of what sort of cups and how did you -quaff the wine?</p> - -<p class="indent"><i>Asot.</i> In the first place there were brought glass cups; -a little time afterwards, on account of the -danger, these were taken away and silver ones -presented. In the wine at first we put herbs, -which the season of the year provided, a little -time afterwards, flesh-broth, milk, butter, and -pap.</p> - -<p class="indent"><i>Abstem.</i> Oh, filth, which would not be borne by animals!</p> - -<p class="indent"><i>Tric.</i> How much more tragically (τραγικὼτερον) you -would call out if you knew that they plunged -their dirty hands into one another’s wine and -cast in the shells of eggs, fruit and nuts, and -the stones of olives and prunes.</p> - -<p class="indent"><i>Abstem.</i> Cease from this description, if you don’t wish -me to take myself off hence to some woods.</p> - -<p class="indent"><i>Tric.</i> Listen to me, Glaucia. I will speak in your ear. -<span class="pagenum"><a name="Page_159" id="Page_159">159</a></span>Some people carry a hunting-bugle when -taking a journey, which is full of dust, straws, -fluff, and other dirty things. Out of this we -drank.</p> - -<p class="indent"><i>Glauc.</i> What?</p> - -<p class="indent"><i>Tric.</i> What, indeed? wine?</p> - -<p class="indent"><i>Glauc.</i> Nay, rather say your understanding.</p> - -<p class="indent"><i>Tric.</i> Clearly it is so. And after we had drunk the -understanding we took pots (<i>matuli</i>), not -altogether clean, from off a stool and used -them for cups.</p> - -<h4><i>Effects</i></h4> - -<p class="indent"><i>Abstem.</i> How ended the banquet—the story of which -sounds like a fable?</p> - -<p class="indent"><i>Asot.</i> The floors swam with wine. We were all drunk, -especially the host, a strong man. Two or -three were lying down under the table, overcome -by a great victory.</p> - -<p class="indent"><i>Abstem.</i> O glorious victory, and in a very beautiful and -glorious conflict! But did wine overcome -every one?</p> - -<p class="indent"><i>Asot.</i> Even so.</p> - -<p class="indent"><i>Abstem.</i> Wretched man, what do you think drunkenness -is?</p> - -<p class="indent"><i>Asot.</i> A fine thing! It is to give oneself up to one’s -genius.</p> - -<p class="indent"><i>Abstem.</i> Yes, but which genius, your good one or your -bad one?</p> - -<p class="indent"><i>Glauc.</i> If you will rightly look into all these matters, you -will never find which genius they give themselves -up to. For it is neither to the heart, -<span class="pagenum"><a name="Page_160" id="Page_160">160</a></span>nor to pleasure, nor any other cause for which -others indulge, who follow vices and the depraved -desires of the mind. To be drunk is -different. It is to lose the power of the -senses, to go away from the power of reasoning, -of judgment; clearly, from being a man to -become either cattle or, indeed, a stone. What -follows afterwards I can easily imagine, had I -never seen a drunkard; to speak, and not to -know what you are saying; if any secret, of -especial importance not to be divulged, is committed -to you, to blab it out, and to say things -which may lead into grave danger yourself, -your people, and often your whole province -and fatherland, to have no discrimination of -friend and foe, of wife and mother—and it -leads to quarrels, contentions, enmities, snares, -wounds, maiming, killing!</p> - -<p class="indent"><i>Tric.</i> Even without sword and blood, for not a few -pass on from drunkenness to death.</p> - -<p class="indent"><i>Glauc.</i> Who would not prefer to be shut up at home -with a dog or a cat than with a drunkard? -For those animals have more intellect in them -than the drunkard.</p> - -<p class="indent"><i>Abstem.</i> After the drunkenness follows indigestion, -weakening of the nerves, paralysis, the tortures -of gout, heaviness in the head and the -whole body, dulness of all the senses; memory -is extinguished; the sharpness of the intellect -is stunned; thence there is a stupor in the -whole mind which precludes intelligence, -wisdom, and eloquence.</p> -<p><span class="pagenum2"><a name="Page_161" id="Page_161">161</a></span></p> -<p class="indent"><i>Asot.</i> Now I begin to understand what a serious evil -drunkenness is; henceforward, I will take the -keenest pains to drink up to the point of cheerfulness, -not to that of drunkenness.</p> - -<p class="indent"><i>Glauc.</i> Joviality is the gate of drunkenness. No one -comes to be drunk with the idea in his mind -that he will get drunk; but he is exhilarated -by drinking; then going on and on, drunkenness -follows afterwards, for it is difficult to -place the bounds of joviality and to remain in -it. Slippery is the step from joviality to -drunkenness!</p> - -<p class="indent"><i>Abstem.</i> So long as thou hast the wine in the beaker, it -is in thy power; when thou hast it in thy body, -thou art in the power of the wine. Then you -are held and do not hold. When you drink, -you treat wine as you like. When you have -drunk, it will treat you as it likes.</p> - -<p class="indent"><i>Asot.</i> What then? Are we never to drink?</p> - -<p class="indent"><i>Abstem.</i> When fools avoid their vices, they run into the -opposite extremes. We must, indeed, quench -thirst, but not be “drinkers.” Nature on -this point teaches beasts alone. The same -nature will not teach man, because he possesses -reason. You eat when you are hungry; you -drink when you are thirsty. Hunger and -thirst will warn you how much, when, to what -extent, we must eat and drink.</p> - -<p class="indent"><i>Asot.</i> What if I am always thirsty, and if I cannot -assuage my thirst except by getting drunk?</p> - -<p class="indent"><i>Abstem.</i> Then drink what cannot possibly make you -drunk.</p> -<p><span class="pagenum2"><a name="Page_162" id="Page_162">162</a></span></p> -<p class="indent"><i>Asot.</i> The constitution of my body won’t permit that.</p> - -<p class="indent"><i>Abstem.</i> If then you had such hunger that by no -amount of food you could satisfy it unless you -were to burst yourself, what then?</p> - -<p class="indent"><i>Asot.</i> That indeed would not be hunger, but disease.</p> - -<p class="indent"><i>Abstem.</i> There would surely be need of medicine, not -meals, to take away that hunger, wouldn’t -there?</p> - -<p class="indent"><i>Asot.</i> Certainly.</p> - -<p class="indent"><i>Abstem.</i> So needest thou for such a thirst a physician, -not an inn-keeper, and a drug from the chemist, -not one fetched from the providers of banquets. -What you describe is not thirst but disease, -and a perilous one, too!</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_163" id="Page_163">163</a></span></p> - -<h3>XIX<br /><br /> - -REGIA—<i>The King’s Palace</i></h3> -<blockquote> -<p><span class="smcap">Agrius, Sophronius, Holocolax</span></p> - -<p>In this dialogue, the Royal Dwelling or Palace and its parts, -persons, and functions are described, as to which see Vincentius -Lupanas, in his book <cite>de Magistratibus Francorum</cite>. For our -Vives here chiefly describes the palace of a French king. The -persons represented in the dialogue are fitly named from the -Greek. For Agrius is with them a country rustic, unskilled in -court-life. Sophronius is a prudent, modest, and cautious man. -Holocolax is altogether a flatterer, and one who (as Terence says) -has commanded himself to agree to everything, of which sort of -men there is always so large an assembly in courts. There are -two parts of the dialogue, the Exordium and Narratio.</p></blockquote> - -<h4>I. <i>Introduction (Exordium)</i></h4> - -<p class="indent"><i>Agri.</i> Why is it so many accompany the king in such -varied styles of dress?</p> - -<p class="indent"><i>Soph.</i> Nay, rather look on their countenances than on -their finery. For their faces are more varied -and diverse than their decorations and clothes.</p> - -<p class="indent"><i>Agri.</i> What reason is there for this difference also of -bearing?</p> - -<h4><i>Apparel—The Countenance</i></h4> - -<p class="indent"><i>Soph.</i> They are clothed differently according to their -means; differently according to their rank or -family, often even according to their ambitions -or vanity. Many also use elegancy of -<span class="pagenum"><a name="Page_164" id="Page_164">164</a></span>dress as an angle and net for catching the -favour of the king or of his chief officers, and, -not rarely, for winning the maids of his court. -But the expression of outward countenance -follows the stirrings of the mind, and such -outward expression is nearly always such as -is prompted by the inner disposition of the -mind.</p> - -<p class="indent"><i>Agri.</i> But why do so many men meet here together?</p> - -<p class="indent"><i>Holo.</i> Is it not fitting that very many people should -come where the capital and government of the -whole province are seated?</p> - -<p class="indent"><i>Soph.</i> Quite so. But most people regard not so much -the commonwealth as their private good. -They follow the government, not because it has -the country in its hand, but because it has -fortunes to bestow.</p> - -<p class="indent"><i>Holo.</i> Why not? Since all things are sold for money.</p> - -<p class="indent"><i>Soph.</i> So they think who don’t possess any soul and -mind, but whose health and gifts of body are -only common.</p> - -<p class="indent"><i>Agri.</i> What need is there in this tumult of the court to -hold so great a philosophical speculation? I -indeed should prefer to understand from you -what sort of people these are in such great -numbers, in such varied appearances and -fashions.</p> - -<p class="indent"><i>Holo.</i> I will tell you of them all, in their rank. For -Sophronius, as far as I know, is not so well -versed in royal matters. But I have been in -royal company of all kinds; I have penetrated, -inspected, and seen thoroughly their -<span class="pagenum"><a name="Page_165" id="Page_165">165</a></span>courts, and I have always been acceptable and -pleasing to them all.</p> - -<p class="indent"><i>Soph.</i> Thence I suppose it is that you have gained that -name of yours, Holocolax.</p> - -<h4>II. <i>Exposition (Narratio)—The King</i></h4> - -<p class="indent"><i>Holo.</i> You suppose rightly. But do you, Agrius, listen -to me. He yonder, on whom every ear, eye, -mind, is intent, is the king, the head of the -kingdom.</p> - -<p class="indent"><i>Soph.</i> Truly the head, and so the health when he is -wise and honest, but the ruin when he is bad or -rash (<i>demens</i>).</p> - -<h4><i>The Dauphin—Dignitaries—Prefects</i></h4> - -<p class="indent"><i>Holo.</i> The little boy who follows him is his son, his heir, -whom in the Greek court they called despot, -that is, lord (<em>dominus</em>). In Spain they call -him prince, in France the dauphin. There -with a neck-chain, like that of Torquatus, in -clothes all of silk, or all of gold, are the leaders -of the kingdom, with the decorations of names -of military dignitaries, princes, dukes, lords -of the marches, who are called <i>marchiones</i>, -counts, men who are named barbarously, -barons, knights. This one is the master of the -horse, whom they call by the vulgar term of -<i>comes stabilis</i>, a name taken from the Greek court, -when the great Comestabulus (Constable) was, -as it were, the prefect of the sea, the admiral. -Further, he was supreme over the palace, and -also was at the head of the guards. In the time -<span class="pagenum"><a name="Page_166" id="Page_166">166</a></span>of Romulus they named such an one <em>praefectus -celerum</em>, and the guards themselves <em>celeres</em>.</p> - -<p class="indent"><i>Agri.</i> Who are those in robes reaching to the ankles, and -with faces of great severity?</p> - -<h4><i>Counsellors</i></h4> - -<p class="indent"><i>Holo.</i> They are the counsellors of the king.</p> - -<p class="indent"><i>Soph.</i> Those whom the prince calls to his council. It -behoves them to be the most prudent of men, -of great experience, of the greatest weight and -moderation in their discernment.</p> - -<p class="indent"><i>Agri.</i> Why so?</p> - -<p class="indent"><i>Soph.</i> Because they are the eyes and ears of the prince, -and so of the whole kingdom, and so much the -more if the king should be blind or deaf, enslaved -by his senses, or by ignorance, or by -enjoyment of pleasure.</p> - -<p class="indent"><i>Agri.</i> Are that one-eyed man and that other deaf man -eyes and ears of the king?</p> - -<p class="indent"><i>Soph.</i> Worse still is blindness and deafness of the heart!</p> - -<h4><i>Secretaries</i></h4> - -<p class="indent"><i>Holo.</i> The secretaries follow the counsellors, nor are they -few in number or of one rank; then those who -deal in money matters for the king, or those -who get it in, farmers of the taxes, treasury-tribunes, -prefects, procurators, and advocates -of the treasury.</p> - -<p class="indent"><i>Agri.</i> Who are those luxuriously decked and festive -young men who always follow the king and -stand at his side, some laughing at him and -<span class="pagenum"><a name="Page_167" id="Page_167">167</a></span>others with open mouth, full of wonder at -what he says?</p> - -<h4><i>Courtiers</i></h4> - -<p class="indent"><i>Holo.</i> These are a band of intimate friends, the delight -and joy of the king.</p> - -<p class="indent"><i>Agri.</i> Why are the two who are entering there followed -by so many men full of grimaces?</p> - -<h4><i>Chancellor—Secretary—Litigants—Prefect of the -Bed-chamber</i></h4> - -<p class="indent"><i>Holo.</i> Because the king has in them especial confidence. -The one is the prefect of the sacred writings, -or chief secretary; the other the keeper of -the secret archives, amongst which are the -official statistics (<i>regni breviarium</i>). He has -to remind the king of everything. Therefore -daily so many come to him, so that they may -rub up and renew his memory, since that is the -keeping of the memory of the prince. Those -who draw in their countenances are litigants, -who are prosecuting their suits. Their business -never finds an end, through the long series -of procrastinations which are kept up. Those -two who keep walking up and down the hall -are prefects, the one of the sleeping-chamber, -the other of the royal stables. These have -under them very many other chamber and -stable attendants. But let us enter the royal -dining-hall.</p> - -<p class="indent"><i>Agri.</i> Ah, how great a crowd solicitous and stately in -their pomp!</p> -<p><span class="pagenum2"><a name="Page_168" id="Page_168">168</a></span></p> -<p class="indent"><i>Soph.</i> You would observe these with still greater amazement -if you knew how small a matter they are -attending to. It is, forsooth, this: it is how a -sick man may suck up a single egg and drink -a little wine.</p> - -<h4><i>Master of the Feast</i></h4> - -<p class="indent"><i>Holo.</i> That man is the master of the feast for this week. -There he is with an Indian who has a plait of -rushes on him. That young man is the cup-bearer. -The carver has not yet entered.</p> - -<p class="indent"><i>Agri.</i> Who are about to have their breakfast (<i>pransuri</i>) -with the king?</p> - -<p class="indent"><i>Holo.</i> You mean who is so lucky as to take part in this -feast of the gods?</p> - -<p class="indent"><i>Soph.</i> Formerly guests were invited to the royal table, -sometimes experienced military commanders, -sometimes men of high lineage, or sometimes -those distinguished either by experience in -affairs, or by their learning, by whose discourse -the king would become better and wiser. But -the pride of Goths and other barbarians has -invaded this our custom.</p> - -<p class="indent"><i>Holo.</i> The chief followers have their grown-up armour-bearers -and their boy-followers, boys on foot -and spurred boys. Amongst these are quite -magnificent, rich people, who most of them -take their meals in correct fashion, or if this -seems to them wearisome, they send basketfuls -to their friends. This latter custom is more -useful to their poorer friends. But the correct -fashion of feasting has more distinction in it.</p> -<p><span class="pagenum2"><a name="Page_169" id="Page_169">169</a></span></p> -<p class="indent"><i>Agri.</i> I seem to see quite another sort of people in that -eating-chamber.</p> - -<h4><i>Ladies’ Quarters</i></h4> - -<p class="indent"><i>Holo.</i> Those are the ladies’ quarters, where the queen -lives with her matrons and girls. Look how -they enter and go out from the hall (<em>ex parthenone</em>) -like as bees from a hive—young lovers -and slaves of Cupid!</p> - -<p class="indent"><i>Soph.</i> Often old people have a second childhood.</p> - -<p class="indent"><i>Holo.</i> There is no greater pleasure than to hear the -keenly thought-out sayings, or poems, songs, -early morning (<i>antelucanus</i>) melodies, and -chat of these girls, to see their briskness, their -walking in and out, varieties of colour in their -dress, their clothing and shapes of garments. -They have boys as amanuenses, through whom -they send and return messages. With what -zeal and what industry, what breeding, they -announce and bring back messages, hither -and thither. By the faith of the gods! with -uncovered heads, with bent hams and -bowed knees. Every day there is something -new to be heard, seen, and pondered over; -something which has been acutely or subtly -thought out or said, or done with spirit, or -dexterously, or without restraint.</p> - -<p class="indent"><i>Soph.</i> Nay, rather in a négligé way.</p> - -<p class="indent"><i>Holo.</i> What greater happiness? Who could tear himself -away from such delight?</p> - -<p class="indent"><i>Soph.</i> Colax, Colax, without being in love you are -raving, and without wine, you are drunk. -<span class="pagenum"><a name="Page_170" id="Page_170">170</a></span>What foolishness could be greater than what -has been described by you?</p> - -<p class="indent"><i>Holo.</i> I don’t know how it happens that you see heaps -of people depart from the schools quite young, -but let them once enter the court, they become -old in it.</p> - -<p class="indent"><i>Soph.</i> So also those who drank from the cup of Circe -would be unwilling to yield and return to their -human nature and condition, having once lost -their reason, and having degenerated into the -nature of beasts!</p> - -<p class="indent"><i>Agri.</i> But what do all these do when they go home, and -with what actions do they occupy themselves -to pass the time, at least?</p> - -<h4><i>Leisure Time—Flattery</i></h4> - -<p class="indent"><i>Soph.</i> The most of them do nothing more serious than -what you now observe them doing, and then -their leisure is for them the parent and nurse -of many vices. Some play at dice, cards, the -gaming-board, at disputations; others pass -the afternoon hours in secret slander and artful -calumny, that is to what they degenerate at -home. Many also are wonderfully taken up -with buffoons and jugglers, towards whom -those who are at other times niggardly and -sordid, to them they are most lavish. But -the chief corruption of the court is the flattery -of each to all the others, and, what is still worse, -towards himself. This brings it about that -no one ever hears salutary truths either from -himself nor from his companions unless when -<span class="pagenum"><a name="Page_171" id="Page_171">171</a></span>at strife. And though he receives then all too -little of truth, he takes it as insult.</p> - -<p class="indent"><i>Holo.</i> This employment is now by far the most profitable. -<i>You</i> may hunger and thirst after the love of -speaking and truth. <i>I</i> have become rich by -my smiling, blandishments, and by approving -and praising everything.</p> - -<p class="indent"><i>Agri.</i> Could not the kings alter these unsatisfactory -matters?</p> - -<p class="indent"><i>Soph.</i> Very easily, if they only wished to do so! But -these fashions are pleasing; they are similar -to their own. Others are precluded by their -preoccupations, on account of which they -never have leisure for doing anything which -is right or thinking anything which is sane. -There are also not lacking those who, with -indulgent minds and careless themselves, don’t -think the morality of their own homes, and -that of their dependants, any concern of theirs. -And those things trouble them less than the -private home of each of us troubles any of us.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_172" id="Page_172">172</a></span></p> - -<h3>XX<br /><br /> - -PRINCEPS PUER—<i>The Young Prince</i></h3> -<blockquote> -<p class="center"><span class="smcap">Morobulus, Philippus, Sophobulus</span></p> - -<p>This dialogue is entirely “political,” for Vives lays down the -precepts to the boy prince, and teaches the art of good government. -The names are aptly bestowed. Morobulus is a foolish -counsellor, <i>à</i> μωρὸς, foolish, βουλὴ, counsel; Sophobulus, a prudent -counsellor. There are two parts of the dialogue.</p></blockquote> - -<p class="center">INSTITUTIO</p> - -<table summary="INSTITUTIO" border="0"><tr> -<td class="tdl"><i>Morobuli de</i></td> -<td class="tdc f2">{</td> -<td class="tdl" colspan="5">Inutilitate studiorum<br />Praeceptoribus</td> -</tr><tr> -<td class="tdl" rowspan="2"><i>Sophobuli</i><br /><i>de arte</i><br /><i>gubernandi</i></td> -<td class="tdc f5 vertt" rowspan="2">{</td> -<td class="tdl">Quod principi sit necessaria: idque ostendit tribus similitudinibus</td> -</tr><tr> -<td class="tdl">Quomodo comparanda sit</td> -<td class="tdc f3">{</td> -<td class="tdl">Doctrina: ubi ostendit, quinam Consulendi Ocii fuga</td> -<td class="tdc f4">{</td> -<td class="tdl">Sint<br /><br />Non<br />sint</td> -</tr></table> - -<h4>I. <i>The Teaching of Morobulus—The Study of -Literature</i></h4> - -<p class="indent"><i>Morob.</i> What has your highness in hand, Philip?</p> - -<p class="indent"><i>Phil.</i> I read and learn with zeal, as you can see for yourself.</p> - -<p class="indent"><i>Morob.</i> I see only too well, and am pained that you -weary yourself, and that you are making that -little body of yours quite lean!</p> - -<p class="indent"><i>Phil.</i> What then should I do?</p> - -<p class="indent"><i>Morob.</i> That which other nobles, princes, and rich men -<span class="pagenum"><a name="Page_173" id="Page_173">173</a></span>do—ride about, chat with the daughters of -your august mother, dance, learn the art of -bearing arms, play cards or ball, leap and run. -Such, you see, are the studies in which young -nobles most delight. If now people, who -scarcely are worthy to be received in your -family, enjoy these pleasant occupations, why -is it suitable for you to do as you are doing, -when you are the son and heir of so great a -prince?</p> - -<p class="indent"><i>Phil.</i> What! is the study of letters no good?</p> - -<p class="indent"><i>Morob.</i> It is indeed of good, but rather for those who -are initiated in holy affairs, <i>i.e.</i>, priests, or for -those who, by useful knowledge of their art, -are about to earn their living, such as the shoemaker’s -art, the weaving art, and the other arts -necessary for money-making. Rise, I beg of -you, put away your books from your hands. -Let us go out for a walk, so that for some short -time you may get fresh air!</p> - -<p class="indent"><i>Phil.</i> I may not do so just now, because of Stunica and -Siliceus.</p> - -<p class="indent"><i>Morob.</i> Who are these Stunica and Siliceus? Are they -not your subjects, over whom you have the -command, not they over you?</p> - -<h4><i>Teachers</i></h4> - -<p class="indent"><i>Phil.</i> Stunica is my educator, while Siliceus is my -literary tutor. Subjects of mine indeed they -are, or to speak more exactly, of my father; -but my father, to whom I am subject, placed -them over me, and subjected me to them.</p> -<p><span class="pagenum2"><a name="Page_174" id="Page_174">174</a></span></p> -<p class="indent"><i>Morob.</i> What then! Did your father give your highness -into servitude to these men?</p> - -<p class="indent"><i>Phil.</i> I don’t know.</p> - -<p class="indent"><i>Morob.</i> Oh! most unworthy deed!</p> - -<p>II. <i>The Teaching of Sophobulus</i></p> - -<p class="indent"><i>Soph.</i> By no means, my son! Certainly he made them -thy servants; he wished them to stick close to -thee, as eyes, ears, soul, and mind, to be always -engaged on thy behalf, each of them to put -aside his own affairs, and to make thy affairs -his sole business, not so as to vex thee by imperiousness; -but that those good and wise men -should transform thy uncultivated manners -into the virtue, glory, and excellence of a man; -not so as to make thee a slave, but truly a free -man and truly a prince. If thou dost not obey -them, then wilt thou be a slave of the lowest -order, worse than those here amongst us who -are employed, bought and sold from Ethiopia -or Africa.</p> - -<p class="indent"><i>Morob.</i> Whose slave, then, would he be, if he did not -mould his morals after his educators?</p> - -<p class="indent"><i>Soph.</i> Not of men certainly, but of vices, which are -more importunate masters, and more intolerable -than a dishonest and wicked man!</p> - -<p class="indent"><i>Phil.</i> I don’t quite understand what you say.</p> - -<p class="indent"><i>Soph.</i> But did you understand Morobulus?</p> - -<p class="indent"><i>Phil.</i> Most clearly, everything.</p> - -<p class="indent"><i>Soph.</i> Oh, how happy men would be, if they had the -sense and intelligence for good and satisfactory -things which they have for frivolous and bad -<span class="pagenum"><a name="Page_175" id="Page_175">175</a></span>things! Now indeed, on the contrary, at your -time of life, it happens that you understand -with ease what is trifling, what is -inept, nay, even what is insane, such things as -those to which Morobulus has exhorted you, -and then you regard what I would say on -virtue, dignity, and every kind of praiseworthy -thing, as if I were speaking Arabic or Gothic.</p> - -<p class="indent"><i>Phil.</i> What, then, are you of opinion I ought to do?</p> - -<p class="indent"><i>Soph.</i> You should at least suspend your judgment. -Neither acquiesce in the opinions of Morobulus, -nor in mine, until you are able to judge -as to both.</p> - -<h4><i>The Act of Governing</i></h4> - -<p class="indent"><i>Phil.</i> Who will give me this power of judgment?</p> - -<p class="indent"><i>Soph.</i> Ah! that will come with age, teaching, and -experience.</p> - -<p class="indent"><i>Morob.</i> Alas! that would require long weariness of -waiting!</p> - -<h4><i>First Similitude</i></h4> - -<p class="indent"><i>Soph.</i> Morobulus advises well. Throw away your -books. Let us go and play! Let us play a -game in which one is elected king. He will -prescribe to the others what should be done. -The rest obey, according to the laws of the -game. You shall be king.</p> - -<p class="indent"><i>Phil.</i> How shall the game be? For if I don’t know the -game, how shall I be able to take the part of -king in it?</p> - -<p><span class="pagenum2"><a name="Page_176" id="Page_176">176</a></span></p> - -<h4><i>Second Similitude</i></h4> - -<p class="indent"><i>Soph.</i> What are you saying, sweetest little Philip, the -darling of Spain? You would not dare to -undertake to rule in a game, not knowing it, -in a game and frivolous matters, in which a -mistake brings no particular danger; and you -are willing seriously to undertake to rule so -many and so great kingdoms, ignorant of the -condition of the people and of the laws of -administration, although uninstructed in all -prudence, and only knowing the ridiculous -trivialities, which Morobulus here instils in -your mind? Ah! my boy, tell the Master of -the Horse to lead forth hither that Neapolitan -horse, the most ferocious kicker, and the one -given to throw his rider to the ground, and let -Philip ride him!</p> - -<p class="indent"><i>Phil.</i> By no means that one, but another and safer one. -For I have not as yet learned the art of managing -a refractory horse, and I have not the -strength for it!</p> - -<h4><i>Third Similitude</i></h4> - -<p class="indent"><i>Soph.</i> Well, Philip, let me ask you whether you think -that a lion is equally fierce as a horse; or that -a horse will kick and be refractory, and less -obedient to the bridle than people, and the -host of men in a country who come together -and congregate from every kind of vice, -passion, crime, and evil deed; from agitations -which have been fanned so as to be incensed, -<span class="pagenum"><a name="Page_177" id="Page_177">177</a></span>inflamed, burning into flame? You would not -dare to mount a horse, while you demand that -you should rule over a people, more difficult -still to govern and manage than any horse! -But let us dismiss this illustration. Do you -see that boat on the river? The navigation -is most pleasant and delightful between the -meadows and the willow-plantings. Come, -let us go down to it. You shall sit at the -rudder and guide the boat.</p> - -<p class="indent"><i>Phil.</i> Yes, indeed! and overturn you and plunge you -into the water, as Pimentellulus lately did!</p> - -<p class="indent"><i>Soph.</i> What! you are not willing to guide a boat, on a -stream so even and so calm, because untrained, -and yet you will commit yourself to that sea, -to those waves and tides, to that tempest of -the people, without knowledge and without -experience? Evidently it has befallen you -as it did Phaethon, who was ignorant of the -art of charioteering, and yet, with youthful -ardour, he requested that he might take the -management of his father’s chariot! I think -that story is known to you. Isocrates used to -say excellently, that the two greatest offices in -the life of men were those of the prince and the -priest. No one, he said, should seek after -them, unless he were worthy. No one should -believe himself able rightly to rule, unless he -were the most prudent man in the kingdom.</p> - -<p class="indent"><i>Phil.</i> I see that nothing is so necessary for my person -and station as the knowledge of the art and -skill of ruling a kingdom.</p> -<p><span class="pagenum2"><a name="Page_178" id="Page_178">178</a></span></p> -<p class="indent"><i>Soph.</i> Evidently you grasp the matter.</p> - -<p class="indent"><i>Phil.</i> How can I pursue my duty?</p> - -<h4><i>How the Art of Governing is to be Acquired</i></h4> - -<p class="indent"><i>Soph.</i> Hast thou received the knowledge of governing -at thy birth?</p> - -<p class="indent"><i>Phil.</i> Indeed, no!</p> - -<p class="indent"><i>Soph.</i> By what means, then, canst thou get to know -except by learning?</p> - -<p class="indent"><i>Phil.</i> There is no other way.</p> - -<p class="indent"><i>Soph.</i> With what countenance, then, can Morobulus -advise you, that you should throw away your -studies, by which you may obtain experience -in your art, as well as knowledge of other subjects -of the greatest and most attractive kind?</p> - -<p class="indent"><i>Phil.</i> From whom, then, can knowledge of these subjects -be obtained?</p> - -<p class="indent"><i>Soph.</i> From those who have reflected on them, and -observed them as they have been manifested in -the greatest minds, of whom some are dead, -others living.</p> - -<p class="indent"><i>Phil.</i> But how can we learn from the dead? Can the -dead speak?</p> - -<p class="indent"><i>Soph.</i> Have you never in conversation heard the names -of Plato, Aristotle, Cicero, Seneca, Livy, -Plutarch?</p> - -<h4>1. <i>Teachers no longer Living</i></h4> - -<p class="indent"><i>Phil.</i> These are great names! I have heard them -spoken of often, and with great admiration and -praise.</p> - -<p class="indent"><i>Soph.</i> These very names and many others like them, -<span class="pagenum"><a name="Page_179" id="Page_179">179</a></span>already departed from this life, will talk with -you as often and as much as you like.</p> - -<p class="indent"><i>Phil.</i> How?</p> - -<p class="indent"><i>Soph.</i> In books, which they have left behind for the -benefit of posterity.</p> - -<p class="indent"><i>Phil.</i> How is it that these are not already in my hand?</p> - -<p class="indent"><i>Soph.</i> They shall be given to you soon, after you have -learned that language, in which you will be -able to understand what they say. Only wait -a little, and go through with the short burden -which must be endured in receiving the elementary -basis of instruction; after that follow -incredible delights. It is no wonder that without -such a preparation the idea of literary -studies is abhorrent. But those who have -enjoyed them would sooner be plucked from -life itself than be torn away from books and -intellectual interests.</p> - -<h4>2. <i>Living Teachers</i></h4> - -<p class="indent"><i>Phil.</i> But pray tell me, who are those living people -from whom this wisdom and soundness of -mind can be learned?</p> - -<p class="indent"><i>Soph.</i> If you were about to undertake any journey, -from whom would you earnestly inquire the -road? Would it be from those who had never -seen the road, or from those who had at some -time accomplished the journey?</p> - -<p class="indent"><i>Phil.</i> From those, forsooth, who had travelled on that -journey!</p> - -<p class="indent"><i>Soph.</i> Is not this life even as a journey, and is it not a -perpetual starting out?</p> -<p><span class="pagenum2"><a name="Page_180" id="Page_180">180</a></span></p> -<p class="indent"><i>Phil.</i> So it seems.</p> - -<p class="indent"><i>Soph.</i> Who, therefore, have performed this journey the -most thoroughly? Old men or youths?</p> - -<p class="indent"><i>Phil.</i> Old men.</p> - -<p class="indent"><i>Soph.</i> Old men, then, should be consulted.</p> - -<p class="indent"><i>Phil.</i> All indifferently?</p> - -<p class="indent"><i>Soph.</i> That is an acute question; not all promiscuously. -But in the same manner as it is with -the journey, so it is with life. Do those know -the way of life, who have gone along it without -reflecting on it, busying themselves with something -else, their minds wandering no less than -their body; or those who have noted things -diligently and attended to them, one by one, -and committed what they have observed to -their memory?</p> - -<p class="indent"><i>Phil.</i> To be sure it is the latter.</p> - -<p class="indent"><i>Soph.</i> Therefore, in taking counsel concerning the -method of leading our life, it is not young men -to whom we should listen, for they have not -been over the journey, much less youths, and, -what is most foolish and inappropriate, boys. -Nor is counsel to be sought from foolish, -lascivious, demented old men, worse than -boys, whom the divine oracles execrate, because -they are boys of a hundred years of age. -Ears should be open to old men of great judgment, -experienced in things, and prudent in -mind.</p> - -<p class="indent"><i>Phil.</i> By what sign shall I know them?</p> - -<p class="indent"><i>Soph.</i> To be sure, at thy age, my son, thou canst not as -yet distinguish them by any sign; but when a -<span class="pagenum"><a name="Page_181" id="Page_181">181</a></span>greater and stronger judgment has developed -in thee, thou wilt easily recognise them by their -words and deeds, as affording the clearest of -signs. In the meantime, whilst thou hast not -strength in this power of judgment, trust thyself -entirely, and commit the direction, to thy -father, and to those whom thy father has -appointed as instructors and teachers and -governors of thy early years—those who, as -it were, lead thee by the hand, along that road -on which thou hast not yet journeyed. For -there is a greater care over thee exercised by -thy father (to whom thou art dearer than he is -to thee) than thou couldst have for thyself, -and, in this matter, not only has he his own -experience to guide him, but he makes use of -the counsel of wise men.</p> - -<p class="indent"><i>Morob.</i> For too long I have been silent.</p> - -<p class="indent"><i>Soph.</i> Quite so, though contrary to your custom. For -some time I have felt keen astonishment at -the fact.</p> - -<h4><i>The Sort of Leisure to be Shunned—The Assertion -of the Similitude (Protasis)</i></h4> - -<p class="indent"><i>Morob.</i> Philip, do not your father and the King of France -and other great kings and princes rule their -kingdoms and territories, and hold them in -their duty, without the study of letters, and -without that burdensome labour, which here is -imposed mercilessly on your tender shoulders?</p> - -<p class="indent"><i>Soph.</i> Nothing is so easy that it cannot become difficult, -<span class="pagenum"><a name="Page_182" id="Page_182">182</a></span>if it is done unwillingly. Industrious labour, -devoted to learning, is not wearisome to him -who gives his attention to it gladly. But to -him who is unwilling, if indeed it is a game -that is in question, or if it were a case of taking -a walk in the most pleasant spots, it is troublesome -and intolerable. To thee, Morobulus, -most eager for trifling and always accustomed -to frivolity, either to do anything serious or -even to hear of it, is as unpleasant as death. -Certainly many others would regard their life -as bitter, if the manner of their living were -fixed according to the fashion of Morobulus. -How many there are, especially in courts, to -whom nothing is sweeter than a sluggish and -inert leisure! To move their hands to do work -is to put them on the torture-rack! How -many there are, on the other hand, amongst -the people, who would die rather than pass -through all their days with such vacuity, and -would get weary more quickly by doing nothing -than by giving their closest attention to some -business! But to answer you concerning the -Emperor and King of France, you shall hear -from me about old men in general, whom I take -to be those who have run over the track of life. -If all, whosoever have made the journey, with -unanimity say that they have fallen on some spot -full of difficulty and danger, from which place -they have only got away wounded and broken -down to the last degree; but if they had that -journey to go over again they would take care -<span class="pagenum"><a name="Page_183" id="Page_183">183</a></span>for nothing more diligently than against that -danger. What do you think, would it not be -the part of a most foolish man, when he had to -take that way again, not to recall the danger -and not to know it was coming?</p> - -<p class="indent"><i>Phil.</i> Not as yet do I grasp what you mean!</p> - -<p class="indent"><i>Soph.</i> I will make it more clear by an example. -Imagine that, over the river yonder, there was -a narrow plank as bridge, and that every one -told you that as many as rode on horseback -and attempted thus to cross it, had fallen into -the water, and were in danger of their lives, -and, moreover, that with difficulty they had -been dragged out half-dead. Do you understand -this?</p> - -<p class="indent"><i>Phil.</i> Most clearly.</p> - -<p class="indent"><i>Soph.</i> Would not, in such a case, a man seem to you to -be demented who, taking that journey, did -not get off from his horse, and escape from the -danger in which the others had fallen?</p> - -<p class="indent"><i>Phil.</i> To be sure he would.</p> - -<h4><i>Its Explanation (Apodosis)</i></h4> - -<p class="indent"><i>Soph.</i> And rightly! Seek now from old men, as to what -chiefly they have felt unfortunate in this life, -what it grieves them most and what they -bitterly regret to have neglected. All will -answer with one voice, so far as they have -learned anything, it is, not to have learned more. -So far as they have not learned, they will regret -that they did not take pains to acquire the -knowledge. Having entered on this complaint -<span class="pagenum"><a name="Page_184" id="Page_184">184</a></span>against themselves, they will tell you over and -over again, that their parents or educators sent -them to schools and to teachers of literature, -yet that they, drawn on by vain delights, -either of play, or hunting, or love, or frivolity -of some kind, let drop from their hands the -opportunities of learning; and so they complain -of their fate and bewail their lot, and -accuse themselves, condemn themselves, and, at -times, also curse themselves. You see now the -state of slackness and ignorance on the road -of life is especially unsafe and dangerous, and -is the one chiefly to be avoided, since you -hear the miserable cries of those who have -fallen there. It is therefore to be avoided -with all care and diligence. It is incumbent -on youth, to reject and despise sluggishness, -ease, little delicacies, and frivolity, whilst the -whole mind should be intent on the study of -letters and the cultivation of goodness of soul. -You, then, ask your father on this matter, -although he is yet a young man, and do you, -Morobulus, ask yours, although an old man, -and you will understand from them that my -opinion is the true one.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_185" id="Page_185">185</a></span></p> - -<h3>XXI<br /><br /> - -LUDUS CHARTARUM SEU FOLIORUM—<i>Card-playing -or Paper-games</i></h3> -<blockquote> -<p class="center"><span class="smcap">Valdaura, Tamayus, Lupianus, Castellus, -Manricus</span></p> - -<p>This Dialogue has two parts: Exordium and the game. -The Exordium is an introduction as to time (<em>à tempore</em>).</p></blockquote> - -<h4>I. <i>Introduction on the Weather</i></h4> - -<p class="indent"><i>Val.</i> What rough weather! How cold and cruel the -heavens! how unfavourable the sun!</p> - -<p class="indent"><i>Tam.</i> To what does this state of the heavens and the -sun point?</p> - -<p class="indent"><i>Val.</i> That we should not go out of the house.</p> - -<p class="indent"><i>Tam.</i> But what are we to do in the house?</p> - -<p class="indent"><i>Val.</i> Study by the lighted hearth, meditate, think on -things—a course which might bring profit and -sound morals to the mind.</p> - -<p class="indent"><i>Cast.</i> This is indeed the chief thing to be done, nor ought -anything to take precedence of it in a man’s -mind. But when a man’s mind is wearied by -intentness of application, how then shall he -divert himself, especially in such weather as -this?</p> - -<p class="indent"><i>Val.</i> Some recreations of the mind suit some people; -others, others. I indeed receive delight and -recreation by card games.</p> - -<p class="indent"><i>Tam.</i> And this kind of weather invites in that direction, -<span class="pagenum"><a name="Page_186" id="Page_186">186</a></span>so that we hide ourselves in a closely shut -room, and guarded on every side from the -wind and cold, with a shining hearth, and a -table set with charts (<i>i.e.</i> maps).</p> - -<p class="indent"><i>Val.</i> Alas! we have no charts.</p> - -<p class="indent"><i>Tam.</i> I mean playing-cards.</p> - -<p class="indent"><i>Val.</i> I should like that.</p> - -<p class="indent"><i>Tam.</i> Then we want some money and stones (<i>calculi</i>) -for reckoning.</p> - -<p class="indent"><i>Val.</i> We don’t need stones, if we have some very small -coins.</p> - -<p class="indent"><i>Tam.</i> I have none, except gold and larger silver coins.</p> - -<p class="indent"><i>Val.</i> Change some for small money. Here, boy, take -these coins of one, two, two-and-a-half, and -three, stivers and get us tiny coins from the -money-changer—single, two, three, farthing-pieces, -not bigger money.</p> - -<p class="indent"><i>Tam.</i> How these coins shine!</p> - -<p class="indent"><i>Val.</i> Certainly, they are as yet new and unused.</p> - -<p class="indent"><i>Tam.</i> Let us go to the games-emporium, where we -shall find everything ready to hand.</p> - -<p class="indent"><i>Cast.</i> It is not expedient, for we should have such a -number of umpires. We might just as well -play in the public street. It would be better -to betake ourselves into your room, and invite -a few of our friends, especially those likely to -put us in good spirits.</p> - -<p class="indent"><i>Tam.</i> Your chamber is more convenient for this, for in -mine, we should be interrupted continually by -the mother’s maidservants, who are always -seeking some dirty clothes in the women’s -chests.</p> -<p><span class="pagenum2"><a name="Page_187" id="Page_187">187</a></span></p> -<p class="indent"><i>Val.</i> Let us go then into the dining-room.</p> - -<p class="indent"><i>Tam.</i> So let it be. Let us go! Boy, fetch us here -Franciscus Lupianus and Roderick Manricus -and Zoilaster.</p> - -<p class="indent"><i>Val.</i> Stay! By no means let us have Zoilaster, an -angry man, given to quarrelling, a noisy calumniator, -one who often raises fierce tragedies -out of the smallest matters.</p> - -<p class="indent"><i>Cast.</i> You certainly advise wisely, for if a young man of -such views of recreation should mix himself in -our company, then there would not be sport -but grave strife. Bring, therefore, Rimosulus -instead of him.</p> - -<p class="indent"><i>Val.</i> No, not him, unless you wish whatever we do here, -by way of sport, should be made known before -sunset throughout the city.</p> - -<p class="indent"><i>Cast.</i> Is he so good a herald?</p> - -<p class="indent"><i>Val.</i> Yes, in making things known where no good is -done by the knowledge. As to matters of -good report, he is more religiously silent than -the Eleusinian mysteries.</p> - -<p class="indent"><i>Tam.</i> Then Lupianus and Manricus alone are to -come.</p> - -<p class="indent"><i>Cast.</i> They are first-rate companions.</p> - -<p class="indent"><i>Tam.</i> And warn them to bring little coins with them, -but whatsoever is of severity and earnestness -let them leave at home with the crabbed -Philoponus. Let them come, accompanied by -jests, wit, and agreeableness.</p> - -<p class="indent"><i>Lup.</i> Hail! most festive companions!</p> - -<p class="indent"><i>Tam.</i> What is the meaning of that contraction of your -brow? Smooth those wrinkles. Haven’t you -<span class="pagenum"><a name="Page_188" id="Page_188">188</a></span>been advised to lay down all thoughts of -literature in the abode of the Muses?</p> - -<p class="indent"><i>Lup.</i> Our thoughts on literature are so illiterate that the -Muses who are in their abode wouldn’t own -them.</p> - -<p class="indent"><i>Manr.</i> All prosperity!</p> - -<p class="indent"><i>Val.</i> Prosperity is doubtful, when you are called to the -line of battle and to warfare, in which, indeed, -kings will be present!</p> - -<p class="indent"><i>Tam.</i> Be of good cheer! Money-purses, not necks, will -be attacked.</p> - -<p class="indent"><i>Lup.</i> The money-purse often is in place of a neck, and -money in place of blood and spirit; as with -those Carians, whose contempt of life is the -pretext for kings to practise their madness on -them.</p> - -<p class="indent"><i>Manr.</i> I don’t wish to be an actor in, but the spectator -of, this play.</p> - -<p class="indent"><i>Tam.</i> How so?</p> - -<p class="indent"><i>Manr.</i> Because I am so very unfortunate; I always go -away from playing, beaten and despoiled.</p> - -<p class="indent"><i>Tam.</i> Do you know what dice-players say, in a proverb -of theirs? “You should seek your toga -where you lost it.”</p> - -<p class="indent"><i>Manr.</i> True, but there is the danger that, while I seek -the lost toga, I shall lose both my tunic and -shirt.</p> - -<p class="indent"><i>Tam.</i> This indeed often happens, but he who risks -nothing does not become rich.</p> - -<p class="indent"><i>Manr.</i> This is the opinion of metal-diggers.</p> - -<p class="indent"><i>Tam.</i> Also of the Janus in the middle of Antwerp.</p> - -<p><span class="pagenum2"><a name="Page_189" id="Page_189">189</a></span></p> - -<h4>II. <i>The Playing—Drawing Lots</i></h4> - -<p class="indent"><i>Val.</i> It is quite right. We can only play four at a time. -We are five. Let us cast lots as to who shall -be the spectator of the others.</p> - -<p class="indent"><i>Manr.</i> I will be the one, without any casting of lots.</p> - -<p class="indent"><i>Val.</i> No such thing! Wrong should be done to none. -No one’s will, but chance, shall decide this. -He to whom the first king falls in dealing, he -shall sit as lazy spectator, and if any dispute -shall arise, he shall be judge.</p> - -<p class="indent"><i>Lup.</i> Here are two whole packs of cards; one is -Spanish, the other French.</p> - -<p class="indent"><i>Val.</i> The Spanish does not seem to be quite right.</p> - -<p class="indent"><i>Lup.</i> How so?</p> - -<p class="indent"><i>Val.</i> Since the tens are lacking.</p> - -<p class="indent"><i>Lup.</i> They don’t usually have them, as the French do. -Cards, both Spanish and French, are divided -into four suits, or families. The Spanish have -gold coins, cups, sceptres, and swords. The -French, hearts, diamonds, clubs, (little) ploughshares, -otherwise called spades or arrow-points. -There are in each suit—king, queen, knight; -ones, twos, threes, fours, fives, sixes, sevens, -eights, nines. The French also have tens. In -the Spanish game, golden pieces and cups are -used, but less preferably swords and sceptres. -With the French, the higher numbers are -always considered better.</p> - -<p class="indent"><i>Cast.</i> What game shall we play?</p> - -<p class="indent"><i>Val.</i> The game of Spanish Triumph, in which the -dealer will retain for himself the last card -<span class="pagenum"><a name="Page_190" id="Page_190">190</a></span>as indication (of trumps) if it is a one or a -picture.</p> - -<p class="indent"><i>Manr.</i> Let us know now who shall be left out of the -game!</p> - -<p class="indent"><i>Tam.</i> You advise well. Pray deal the cards. This is -yours, this is his, this for Lupianus. You are -umpire.</p> - -<p class="indent"><i>Val.</i> I would rather have you as umpire than as a -fellow-player.</p> - -<p class="indent"><i>Lup.</i> Nice words, I must say. Pray, why do you say -so?</p> - -<p class="indent"><i>Val.</i> Because in playing you are so cunning, and such -a caviller. Then they say that you have a -knack of arranging the cards as suits yourself.</p> - -<p class="indent"><i>Lup.</i> My play has no deceit in it. But my activity -seems to your lack of experience like imposture, -as often is the case with the ignorant. -However, how does Castellus please you, who, -as soon as he has won a little money, leaves -off playing?</p> - -<p class="indent"><i>Tam.</i> This is rather shirking play than playing itself -(<em>eludere est hoc, quam ludere</em>).</p> - -<p class="indent"><i>Val.</i> That is a light evil enough. For if he should be -beaten, he will fasten himself to the game like -a nail in a beam.</p> - -<h4><i>Partners</i></h4> - -<p class="indent"><i>Tam.</i> We will play by twos, two against two. How -shall we be partnered?</p> - -<p class="indent"><i>Val.</i> I, indeed, knowing nothing of this game, will stick -to you, Castellus, whom I understand to be -most expert in the game.</p> -<p><span class="pagenum2"><a name="Page_191" id="Page_191">191</a></span></p> -<p class="indent"><i>Tam.</i> Add also, most crafty in it.</p> - -<p class="indent"><i>Cast.</i> There is no need of choosing. Lots must divide -everything. Those who get the highest cards -play against those with the lowest.</p> - -<p class="indent"><i>Val.</i> So be it. Deal the cards!</p> - -<p class="indent"><i>Manr.</i> As I wished, Castellus and I are on the same side. -Valdaura and Tamayus are our opponents.</p> - -<p class="indent padb1"><i>Val.</i> Let us sit, as we are accustomed, crosswise.</p> - -<div class="figcenter" style="width: 150px;"> -<img src="images/i_p191.jpg" width="150" height="125" alt="" /> -</div> - -<p class="p2 m4">Give me that reclining chair, so that I may lose -more peacefully.</p> - -<p class="indent"><i>Tam.</i> Place the footstool. Let us sit down in our -places. Draw for the lead.</p> - -<p class="indent"><i>Val.</i> It is my lead. You deal, Castellus.</p> - -<h4><i>Modes of Distribution of Cards</i></h4> - -<p class="indent"><i>Cast.</i> How? from the left to the right, according to the -Belgian custom? or, on the contrary, according -to Spanish custom, from the right to the left?</p> - -<p class="indent"><i>Val.</i> By the latter custom, since we are playing the -Spanish game and have thrown out the tens.</p> - -<p class="indent"><i>Cast.</i> Yes. How many cards do I give to each?</p> - -<h4><i>The Stake</i></h4> - -<p class="indent"><i>Val.</i> Nine. But what shall the stake be?</p> - -<p class="indent"><i>Manr.</i> Three denarii each deal and a doubling of the -stakes.</p> -<p><span class="pagenum2"><a name="Page_192" id="Page_192">192</a></span></p> -<p class="indent"><i>Cast.</i> Wait, my Manricus, you are getting on too fast! -That would not be play, but madness, where -so much money would be risked. How could -you have pleasure in the anxiety lest you -should lose so much money? One denarius -would be sufficient, and the increase shall be -one-half up to five asses.</p> - -<p class="indent"><i>Val.</i> You counsel rightly. For so we shall not play -without stakes, which would be insipid, nor -for what would grieve us, if we lost, for that -is bitter.</p> - -<p class="indent"><i>Cast.</i> Have you all nine cards? Hearts are trumps, and -this queen is mine.</p> - -<p class="indent"><i>Val.</i> What a happy omen that is! Certainly it is most -true that the hearts of women ordinarily rule.</p> - -<p class="indent"><i>Cast.</i> Leave off your reflections. Answer to this: I -increase the stake!</p> - -<h4><i>The Contest</i></h4> - -<p class="indent"><i>Val.</i> I have a losing hand and haven’t good sequences. -I pass.</p> - -<p class="indent"><i>Tam.</i> And I also. You deal, Manricus.</p> - -<p class="indent"><i>Val.</i> What are you doing? You haven’t shown the -trump.</p> - -<p class="indent"><i>Manr.</i> I will first count my cards, so as not to have -more or less than nine.</p> - -<p class="indent"><i>Val.</i> You have one too many.</p> - -<p class="indent"><i>Manr.</i> I will place one aside.</p> - -<p class="indent"><i>Val.</i> That is not the rule of the game. You ought to -lose your turn of dealing, and pass it on to the -next. Give me the cards!</p> - -<p class="indent"><i>Manr.</i> I won’t, since I haven’t yet turned up the trump.</p> -<p><span class="pagenum2"><a name="Page_193" id="Page_193">193</a></span></p> -<p class="indent"><i>Val.</i> Yes, you will. By God (<i>per Deum</i>)!</p> - -<p class="indent"><i>Cast.</i> Get away! What has come into your mind, my -Valdaura? You swear oaths on the slightest -provocation, which would scarcely be fitting -on the most important affairs.</p> - -<p class="indent"><i>Manr.</i> What do you say, umpire?</p> - -<p class="indent"><i>Lup.</i> I don’t know really what should be done in this -case.</p> - -<p class="indent"><i>Manr.</i> See what a judge we have appointed over us—one -who has no judgment—a leader without eyes.</p> - -<p class="indent"><i>Val.</i> What, then, is to be done?</p> - -<p class="indent"><i>Manr.</i> What, indeed, unless we send to Paris for some -one to bring this matter of ours forward for a -decree of the Senate.</p> - -<p class="indent"><i>Cast.</i> Mix the cards, and deal again.</p> - -<p class="indent"><i>Tam.</i> Oh! what a good hand I lose! I shall not have -another like it to-day!</p> - -<p class="indent"><i>Cast.</i> Shuffle well those cards and deal them more carefully, -one by one.</p> - -<p class="indent"><i>Val.</i> Again, I increase the stakes.</p> - -<p class="indent"><i>Tam.</i> Didn’t I predict that I shouldn’t have such a -chance in my hands again to-day? I am -always most unfortunate. Why do I so -much as even look at a game?</p> - -<p class="indent"><i>Cast.</i> This, indeed, is not playing. It is afflicting -ourselves. Is it recreating ourselves and refreshing -our minds, to get worried like this? -Play ought to be play, not torment.</p> - -<p class="indent"><i>Manr.</i> Be a little patient; don’t throw your cards -away. You are getting into a panic!</p> - -<p class="indent"><i>Val.</i> Then answer if you accept (the amount of the -stake).</p> -<p><span class="pagenum2"><a name="Page_194" id="Page_194">194</a></span></p> -<p class="indent"><i>Manr.</i> I accept, and increase it again.</p> - -<p class="indent"><i>Val.</i> What! do you expect to put me to flight with your -fierce words? I don’t pass.</p> - -<p class="indent"><i>Manr.</i> Declare, once for all, and be quick about it. -Do you agree?</p> - -<p class="indent"><i>Val.</i> Yes, and with the greatest pleasure. My mind -prompts me to contest in such play for a still -greater stake, but this will do amongst friends.</p> - -<p class="indent"><i>Tam.</i> What! don’t you count me amongst the living, -so that you leave me out of consideration?</p> - -<p class="indent"><i>Cast.</i> What, then, do you stake, you man of straw -(<i>faenee</i>).</p> - -<p class="indent"><i>Tam.</i> I, for my part, wish to increase the stake.</p> - -<p class="indent"><i>Manr.</i> What do you say, Castellus?</p> - -<p class="indent"><i>Cast.</i> At last you consult me, after you have increased -the stake by your own arrangements. I -should not dare, on my hand, to stake up to -such an increase.</p> - -<p class="indent"><i>Val.</i> Give a definite answer.</p> - -<p class="indent"><i>Cast.</i> I haven’t the grounds for doing so. Everything -seems ambiguous and doubtful. Hence I -answer hesitatingly, timidly, diffidently. Isn’t -this expressed sufficiently clearly?</p> - -<p class="indent"><i>Manr.</i> Immortal God, what an abundance of words! -The hail we lately had, did not fall so thickly! -But, I beg, let us risk a little.</p> - -<p class="indent"><i>Cast.</i> Let us make the attempt when you please, but -don’t expect a great stake from me.</p> - -<p class="indent"><i>Manr.</i> But you will bring what assistance you can?</p> - -<p class="indent"><i>Cast.</i> There is no need for you to advise me on that -score.</p> - -<p class="indent"><i>Manr.</i> We have been completely beaten!</p> -<p><span class="pagenum2"><a name="Page_195" id="Page_195">195</a></span></p> -<p class="indent"><i>Tam.</i> We have won four denarii. Shuffle!</p> - -<p class="indent"><i>Val.</i> I go five asses.</p> - -<p class="indent"><i>Cast.</i> I don’t know whether I shall pass, for I am sure -to be beaten.</p> - -<p class="indent"><i>Tam.</i> Five more!</p> - -<p class="indent"><i>Cast.</i> What do you reply to this call?</p> - -<p class="indent"><i>Manr.</i> What am I to say? I let it pass.</p> - -<p class="indent"><i>Cast.</i> You lost the last game. Let me lose this in -accordance with my own ideas. I know that -I am of less skill, but I must hold out as long as -I seem to have any strength.</p> - -<p class="indent"><i>Val.</i> What, then, do you say? Do you refuse?</p> - -<p class="indent"><i>Cast.</i> No, certainly. I agree.</p> - -<p class="indent"><i>Tam.</i> Don’t you know this Castellus, Valdaura? He -plays a better game than you, but he is thus -accustomed to lure on rash challengers into -his net. Take care not to go on rashly, where -you will be entangled in a net.</p> - -<p class="indent"><i>Val.</i> God’s faith! how could you guess that I had one -last card left of this suit (<i>natio</i>)?</p> - -<p class="indent"><i>Cast.</i> I knew all the cards.</p> - -<p class="indent"><i>Val.</i> That is quite conceivable.</p> - -<p class="indent"><i>Cast.</i> And that, too, without looking at them!</p> - -<p class="indent"><i>Val.</i> Perhaps even from the backs?</p> - -<p class="indent"><i>Cast.</i> You are too suspicious.</p> - -<p class="indent"><i>Val.</i> You make me so, if you will excuse me saying so.</p> - -<p class="indent"><i>Tam.</i> Let us examine if the backs of the cards have -marks whereby they can be recognised.</p> - -<h4><i>End of the Game</i></h4> - -<p class="indent"><i>Val.</i> Let us, please, make an end of playing. This -game worries me by all going so wrongly.</p> -<p><span class="pagenum2"><a name="Page_196" id="Page_196">196</a></span></p> -<p class="indent"><i>Cast.</i> As you will. But perchance the fault is not in -the game, but in your lack of skill, for you -don’t know how to direct your steps to victory, -but you throw away your cards without any -reason, as chance happens, thinking that it -doesn’t matter what you have played before, -or might play later, what and in what place -any card should be played.</p> - -<p class="indent"><i>Tam.</i> Of all things there is satiety, and even of -pleasures. I am now weary of sitting. Let us -get up for a little time.</p> - -<p class="indent"><i>Lup.</i> Take this lute and sing something to us.</p> - -<p class="indent"><i>Tam.</i> What will you have?</p> - -<p class="indent"><i>Lup.</i> A song on games.</p> - -<p class="indent"><i>Tam.</i> A song of Vergil’s?</p> - -<p class="indent"><i>Lup.</i> Yes; or if you prefer one of Vives, the song he -lately sang as he wandered along the wall-promenade -of Bruges.</p> - -<p class="indent"><i>Val.</i> With the voice of a goose.</p> - -<p class="indent"><i>Lup.</i> But you sing it with a swan’s voice!</p> - -<p class="indent"><i>Tam.</i> This a god would do better, for the swan only -sings as death urges him on.</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">Ludunt et pueri, ludunt juvenesque senesque</div> -<div class="line">Ingenium, gravitas, cani, prudentia, ludus,</div> -<div class="line">Denique mortalis sola virtute remota,</div> -<div class="line">Quid nisi nugatrix, et vana est fabula, vita.<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">79</a></div> -</div></div></div> - -<p class="indent"><i>Val.</i> I can assure you the song is well expressed, though -it comes as it were from a dry old stick (<em>ex -spongia arida</em>).</p> -<p><span class="pagenum2"><a name="Page_197" id="Page_197">197</a></span></p> -<p class="indent"><i>Lup.</i> Does he compose a song with such great difficulty?</p> - -<p class="indent"><i>Val.</i> Indeed he does. Whether it is because he writes -poetry so rarely, or because he does not do it -willingly, or because the inclination of his -genius drives him into other regions.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_198" id="Page_198">198</a></span></p> - -<h3>XXII<br /><br /> - -LEGES LUDI—<i>Laws of Playing</i><br /> - -A VARIED DIALOGUE ON THE CITY OF -VALENCIA</h3> -<blockquote> -<p class="center"><span class="smcap">Borgia, Scintilla, Cabanillius</span></p> - -<p>Valencia is a town of Spain, the native town of Vives. To it -Ptolemaeus gives 14° longitude, 39° latitude. <i>See</i> the same in -the fourth map, Europe. There is another Valencia in France, as -to which <i>see</i> the fifth map of Europe. This dialogue contains, to -a large extent, the description of the native town of Ludovicus -Vives. There are two parts of the dialogue. In the former part -he describes two cities: Paris with its games, and Valencia; in -the latter part he prescribes the laws of play. Ammianus Marcellinus -calls Paris (Lutetia) <i>Parisiorum castellum</i>. The Emperor -Julianus in an oration with the title Αντιοχιὸς ἢ μισοπώγων<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">80</a> calls -it των παρισίων την πολιχνὴν;<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">81</a> where also he shows for what -reason he once was driven at Lutetia to vomit his food, viz., -when impatient of the French custom, by which they were -accustomed to heat their rooms by means of stoves (<i>fornaces</i>). -Coal having been taken to the sleeping-chamber of Vives, he -was almost killed by the fumes. <i>See</i> Beatus Rhenanus, book 3, -<cite>rerum Germanicarum</cite>, at the end; Aegydius Corrozetus, <i>de -antiquitat. Parisiens.</i>; and Zuingerus, book 3, <i>methodi Apodemicae</i>.</p></blockquote> - -<h4>Part I. <i>Lutetia</i></h4> - -<p class="indent"><i>Borg.</i> Whence comest thou, most delightful Scintilla?</p> - -<p class="indent"><i>Scin.</i> From Lutetia.</p> - -<p class="indent"><i>Borg.</i> What Lutetia is that?</p> - -<p class="indent"><i>Scin.</i> Do you ask which Lutetia, as if there were many!</p> -<p><span class="pagenum2"><a name="Page_199" id="Page_199">199</a></span></p> -<p class="indent"><i>Borg.</i> If there is only one, I don’t know what it is, or -where it is situated.</p> - -<p class="indent"><i>Scin.</i> It is the Parisian Lutetia (<i>Lutetia Parisiorum</i>).</p> - -<p class="indent"><i>Borg.</i> I have often heard the Parisians spoken of, but -never Lutetia. It is, then, that Lutetia which -we call Paris? This is the reason then why, for -so long, no one has seen thee at Valencia, and -especially hast thou been missed at the tennis -court (<em>sphaeristerium</em>) of the nobles.</p> - -<p class="indent"><i>Scin.</i> I have seen at Lutetia other tennis courts, other -gymnasia, other games, far more useful and -more attractive than yours at Valencia.</p> - -<p class="indent"><i>Borg.</i> What are those, pray?</p> - -<p class="indent"><i>Scin.</i> There are thirty gymnasia, more or less, in that -university (<i>academia</i>), which provides for every -kind of erudition, knowledge, and wisdom; -learned teachers, and most studious youths, -who are thoroughly well-bred.</p> - -<p class="indent"><i>Borg.</i> Forsooth, a crowd of people!</p> - -<p class="indent"><i>Scin.</i> What do you call a crowd?</p> - -<p class="indent"><i>Borg.</i> The dregs of the people, sons of shoemakers, -weavers, barbers, fullers, and every kind of -operative artificers.</p> - -<p class="indent"><i>Scin.</i> I see that you people here measure the whole -world by your city, and think that all Europe -has the same customs which you have here. I -can tell you, that the youth there very largely -consists of princes, leaders of men, nobles, and -the wealthiest persons, not only from France, -but also from Germany, Italy, Great Britain, -Spain, Belgium, marvellously devoted to the -study of letters, obeying the precepts and in<span class="pagenum"><a name="Page_200" id="Page_200">200</a></span>structions -of their teachers. Their conduct -is not formed through simple admonition -merely, but by sharp reproof and, when it is -necessary, even by punishment, by blows and -lashes. All which they receive and bear with -modest mind and the most collected countenance.</p> - -<h4><i>Valencia</i></h4> - -<p class="indent"><i>Caban.</i> I have often heard stories told of the university, -when I was acting as ambassador (<i>legatus</i>) of -King Ferdinand. But please now leave this -topic, or defer it for another time. You see -that we have now entered the Miracle Playground -(<i>in ludo Miraculi</i>), which lies next to -the Carrossi Square. Come, now, let our conversation -turn to the pleasurable topic of the -playing-ball (<i>pila</i>).</p> - -<p class="indent"><i>Scin.</i> I should like it as long as we don’t sit down, but -go on talking, as we walk about. Then it -would be very agreeable. Where shall we go? -Shall we take this way, which leads to St. -Stephen’s Church, or that way to the Royal -Gate, where we then can visit the palace of -Ferdinand, Duke of Calabria?</p> - -<p class="indent"><i>Caban.</i> Don’t let us by any chance interrupt the studies -in wisdom of that best of princes.</p> - -<h4><i>Walk through the City of Valencia</i></h4> - -<p class="indent"><i>Borg.</i> It would be better if we were to get mules so that -we might ride and talk.</p> -<p><span class="pagenum2"><a name="Page_201" id="Page_201">201</a></span></p> -<p class="indent"><i>Caban.</i> Don’t let us, I beg, lose the use of the feet and -the legs; the weather is clear and bright, and -the air cool; it will be more satisfactory to go -on foot than on horseback.</p> - -<p class="indent"><i>Borg.</i> Then let us go this way by St. John’s Hospital to -the Marine Quarter.</p> - -<p class="indent"><i>Caban.</i> Let us observe, by the way, the beautiful objects -we pass by.</p> - -<p class="indent"><i>Borg.</i> What, on foot! This will be a disgrace.</p> - -<p class="indent"><i>Scin.</i> In my opinion, it is a greater disgrace if men hang -upon the judgments of inexperienced and stupid -girls.</p> - -<p class="indent"><i>Caban.</i> Would you like to go straight along Fig Street -and St. Thecla Street?</p> - -<p class="indent"><i>Scin.</i> No, but through the quarter of the Cock Tavern -(<i>tabernae gallinaceae</i>). For in that quarter I -should like to see the house in which my Vives -was born. It is situated, as I have heard, to -the left as we descend, quite at the end of the -quarter. I will take the opportunity to call -upon his sister.</p> - -<p class="indent"><i>Borg.</i> Let us put aside calling on women, but if you -wish to speak with a woman, let us go rather -to Angela Zabata, with whom we could have -a chat on questions of learning.</p> - -<p class="indent"><i>Caban.</i> If you wish to do so, would that we met the -Marchioness Zeneti!</p> - -<p class="indent"><i>Scin.</i> If those reports, which I heard of her when I was -in France, were true, then we might have a -greater subject of discussion than could easily -be treated especially by those busied about -anything else.</p> -<p><span class="pagenum2"><a name="Page_202" id="Page_202">202</a></span></p> -<p class="indent"><i>Borg.</i> Let us go up to St. Martin’s or down through the -Vallesian Quarter to the Villa Rasa Street.</p> - -<p class="indent"><i>Caban.</i> From that place to the tennis court (<i>sphaeristerium</i>) -of Barzius, or, if you prefer, to that of -the Masconi.</p> - -<h4><i>Games—Ball</i></h4> - -<p class="indent"><i>Borg.</i> Have you also in France, public grounds for games -like ours?</p> - -<p class="indent"><i>Scin.</i> As to other French cities, I cannot answer you. I -know that there is none in Paris, but there are -many private grounds, for example, in the -suburbs of St. James, St. Marcellus, and St. -Germanus.</p> - -<p class="indent"><i>Caban.</i> And in the city itself the most famous, which is -called Braccha.</p> - -<p class="indent"><i>Borg.</i> Is the game played in the same way as here?</p> - -<p class="indent"><i>Scin.</i> Exactly so, except that the teacher there furnishes -playing shoes and caps.</p> - -<p class="indent"><i>Borg.</i> What sort are they?</p> - -<p class="indent"><i>Scin.</i> The shoes are made of felt.</p> - -<p class="indent"><i>Borg.</i> But they would not be of any use here.</p> - -<p class="indent"><i>Caban.</i> That is, on a stony road. In France indeed, -and in Belgium, they play on a pavement, -covered over with tiles, level and smooth.</p> - -<p class="indent"><i>Scin.</i> The caps worn are lighter in summer, but in -winter, thick and deep, with a band under the -chin, so that as the player moves about, the -cap shall not fall off the head or fall down over -the eyes.</p> - -<p class="indent"><i>Borg.</i> We don’t here use a band, except when there is a -<span class="pagenum"><a name="Page_203" id="Page_203">203</a></span>pretty strong wind. But what kind of balls -do they use?</p> - -<p class="indent"><i>Scin.</i> Not such light wind-balls as here, but smaller -balls than yours, and much harder, made of -white leather. The stuffing of the balls is -not, as it is in yours, wool torn from rags, but -chiefly dogs’ hair. For this reason the game -is rarely played with the palm of the hand.</p> - -<p class="indent"><i>Borg.</i> In what way, then, do they strike the ball? with -the fist, as we do the leather ball?</p> - -<p class="indent"><i>Scin.</i> No, but with a net.</p> - -<p class="indent"><i>Borg.</i> Woven from thread?</p> - -<p class="indent"><i>Scin.</i> From somewhat thicker strings, such as are found -for the most part on the six-stringed lyre. -They have a stretched rope, and, as to the rest, -the game is played as in the houses here. To -send the ball under the rope is a fault, or loss of -a point. There are two signs or, if you prefer, -limits. The counting goes fifteen, thirty, -forty-five or (advantage), equality of numbers -and victory, which is twofold, as when it is -said: “We have won a game” or “We have -won a set.” The ball, indeed, is either sent -back whilst in its flight or thrown back after -the first bound. For on the second bound, the -stroke is invalid, and a mark is made where -the ball was struck.</p> - -<p class="indent"><i>Borg.</i> Are there no other games there except tennis?</p> - -<p class="indent"><i>Scin.</i> In the city as many or more than here, but -amongst scholars, no other is permitted by the -masters. But sometimes, secretly, they play -at cards and dice, the little boys with the -<span class="pagenum"><a name="Page_204" id="Page_204">204</a></span>knuckle-bones (<i>tali</i>), the worse sort of boys -with dice (<i>taxilli</i>). We have a teacher Anneus -who used to allow card-playing at festival -times (<i>obscoeno die</i>). For that and for games -in general, he composed six laws written on a -tablet which he hung in his bed-chamber.</p> - -<p class="indent"><i>Borg.</i> If it is not burdensome, may I ask you to tell -them to us, in the same way as you have told -us of other matters.</p> - -<p class="indent"><i>Scin.</i> But let us continue our walk, for I am possessed -by an inconceivably keen desire to behold my -country which I have not seen for so long a -period.</p> - -<p class="indent"><i>Borg.</i> Let us mount mules, so that we may move along -pleasantly, as well as with more dignity.</p> - -<p class="indent"><i>Scin.</i> I would not give a snap of the fingers for this -dignity!</p> - -<p class="indent"><i>Borg.</i> And I, if I may confess the truth, would not move -my hand for it. Nor do I know why riding on -mules seems to be more becoming for us.</p> - -<p class="indent"><i>Caban.</i> This is rightly said; we are three, and in -the narrow streets or concourse of men we -should get parted from one another, whence -our talk would necessarily be interrupted, or -many remarks made by some one of us would -not be thoroughly heard or understood by the -others.</p> - -<p class="indent"><i>Borg.</i> So let it be; let us proceed on foot. Enter -through this narrow lane on to the Pegnarogii -Street.</p> - -<p><span class="pagenum2"><a name="Page_205" id="Page_205">205</a></span></p> - -<h4><i>The Market</i></h4> - -<p class="indent"><i>Scin.</i> Nothing could be better. Thence by the keysmith’s -into the Sweetmeats Quarter (<em>vicum -dulciarium</em>), then into the fruit market.</p> - -<p class="indent"><i>Borg.</i> Nay, rather the vegetable market.</p> - -<p class="indent"><i>Scin.</i> The market is both. Those who prefer to eat -vegetables call it the vegetable market; those -who prefer fruit call it the fruit market. What -a spaciousness there is of the market, what a -multitude of sellers and of things exposed for -sale! What a smell of fruit, what variety, -cleanliness, and brightness! Gardens could -hardly be thought to contain fruit equal to -the supply of what is in this market. What -skill and diligence our inspector (<i>aedilis</i>) of -public property and his ministers show so that -no buyer shall be taken in by fraud. Is not -he who is riding about so much, Honoratus -Joannius?</p> - -<p class="indent"><i>Caban.</i> I think not, for one of my boys, who met him -just now, left him retiring to his library. If he -knew that we were here together then he would -undoubtedly join us in our conversation and -would postpone his serious studies to our play.</p> - -<p class="indent"><i>Borg.</i> Now at last describe the laws of play!</p> - -<p class="indent"><i>Scin.</i> We will withdraw from this crowd by the Street -of the Holy Virgin the Redeemer, to the -Smoky street and to St. Augustine’s, where -there are fewer people.</p> - -<p class="indent"><i>Caban.</i> Let us not go down so far away from the main -body of the city. Let us rather ascend -<span class="pagenum"><a name="Page_206" id="Page_206">206</a></span>through the street of Money-Purses to the -Hill, then to the Soldiers’ Quarter and the -house of your family, Scintilla, whose walls -yet seem to me to mourn over that hero, Count -Olivanus!</p> - -<p class="indent"><i>Borg.</i> Nay, they have now laid aside their grief, and -now rejoice in all seriousness that such a youth -has stepped into the place of so great an old -man.</p> - -<p class="indent"><i>Scin.</i> Oh, how delightful it is to look into the Senate -House (<em>curia</em>) and the fourfold court of the -governor of the city (<em>praefectus urbis</em>), which by -now seems almost to have become the heritage -of your family, Cabanillius—one part of the -building for a civil, another for a criminal, court, -and this part for the three hundred solidi. What -buildings! what a glory of the city!</p> - -<h4>Part II. <i>The Laws of Play—The First Law</i></h4> - -<p class="indent"><i>Borg.</i> In no place could you more rightly enunciate -laws than in the <em>forum</em> and <em>curia</em>, so give them -forth here! For some other time there will be -a more fitting occasion of discoursing on the -praise and admiration which our city excites.</p> - -<p class="indent"><i>Scin.</i> The first law treats of the time of recreation -(<em>quando ludendum</em>). Man is constituted for -serious affairs, not for frivolity and recreation. -But we are to resort to games for the refreshing -of our minds from serious pursuits. The time, -therefore, for recreation is when the mind or -body has become wearied. Nor should other<span class="pagenum"><a name="Page_207" id="Page_207">207</a></span>wise -relaxation be taken, than as we take our -sleep, food, drink, and the other means of -renewal and recuperation. Otherwise it is -deleterious, as is everything which takes place -unseasonably.</p> - -<h4><i>The Second Law</i></h4> - -<p>The second law deals with the persons with -whom we are to take our recreation (<i>cum -quibus ludendum</i>). In the same way as when -you are about to take a journey, or to go to a -banquet, you look about diligently to see who -are to be your future boon companions or -fellow travellers, so in considering your recreation, -you should reflect with whom you will -play, so that they may be men known to you. -For there is a great danger with the unknown, -and it is a true proverb of Plautus: “A fellow-man -is a wolf to a man who does not know what -manner of associate he has got.” Companions -should be agreeable, festive, with whom there -is no danger of quarrelling or fighting, of either -doing or saying anything disgraceful or unbecoming! -Let them not be blasphemers of -God, or users of oaths! Nor should they be -impure in speech, lest your morals should be -rubbed against by the contagion of what is -depraved or profligate. Lastly, they should -bring to the game no other purpose than your -own, viz., the idea of thorough rest from -labour, and the freedom from mental strain.</p> -<p><span class="pagenum2"><a name="Page_208" id="Page_208">208</a></span></p> - -<h4><i>The Third Law</i></h4> - -<p>The third law concerns the kind of recreation. -First it should be a well-known game, for there -can be no pleasure, if it is not known by player -nor colleagues, nor by the lookers-on. Further, -it must at the same time refresh the mind and -exercise the body, if indeed the season of the -year and state of health are suitable. But if -not, it must be a game in which mere chance -does not count for everything. There must -be some skill in it, which may balance chance.</p> - -<h4><i>The Fourth Law</i></h4> - -<p>The fourth law is as to stakes. You ought -not to play so that the game is zestless, -and quickly satiates you. So a stake may be -justifiable. But it should not be a big one, -which may disturb the mind in the very game -itself, and if one is beaten, may vex and torture -you. That is not a game; it is rather the rack.</p> - -<h4><i>The Fifth Law</i></h4> - -<p>The fifth law treats of the manner of play, -viz., that before you settle to play, you -recall to mind that you have come for the invigoration -of your mind, and for this object you -may put a very small coin or two to stake, so -as to purchase with them the recuperation -from your weariness. Think that it is a chance, -<i>i.e.</i>, variable, uncertain, unstable, common to -all, and that no harm will be done to you -through it, if you lose. Thus, you may have -equanimity in your loss, so as not to contract -<span class="pagenum"><a name="Page_209" id="Page_209">209</a></span>your countenance and experience sadness over -it—nor break forth into oaths and curses, -either against your fellow-player, or any of the -spectators. If you win, don’t be insolently -loquacious to your fellow-player! Be in all -the game, his companion, cheerful, jovial, and -mirthful, this side of scurrility and petulancy, -nor must there be any trace of deceit, of -sordidness or avarice. Don’t be obstinate in -contention and, least of all, make use of oaths—when -you remember that the whole thing, -even if you are in the right, is not so weighty -that you need call the name of God to witness. -Remember that the spectators are, as it were, -the judges of the game. If they make any -pronouncement, then give in, and don’t offer -any sign of disapprobation. In this manner -the game will be both a delight and the noble -education of an honest youth will be pleasing -to all.</p> - -<h4><i>The Sixth Law</i></h4> - -<p>The sixth law has reference to the length of -time of playing. Play until you feel the mind -renewed and restored for labour, and the hour -for serious business calls you. Who does -otherwise seems to do ill. “May you be -willing to accept these laws; may you decree -their keeping, Romans!”<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">82</a></p> - -<p class="indent"><i>Borg.</i>, <i>Caban.</i> “Even as he proposed” (<i>Sicuti rogavit</i>).</p> -<hr class="chap" /> -<hr /> -<p><span class="pagenum2"><a name="Page_210" id="Page_210">210</a></span></p> - -<h3>XXIII<br /><br /> - -CORPUS HOMINIS EXTERIUS—<i>The Exterior -of Man’s Body</i></h3> - -<p class="center"><span class="smcap">Durerius Pictor</span> (the Painter, Dürer), <span class="smcap">Grynaeus</span>, <span class="smcap">Velius</span></p> - -<blockquote> - -<p>This dialogue has two parts. The former is the Exordium. -The second part contains an examination of Dürer’s painting. -Albert Dürer was a remarkable German painter, whose works are -still extant. Simon Grynaeus was renowned by his knowledge of -literature, mathematics, and the sacred writings. He taught at -Basle, and was married there. Caspar Ursinus Velius was a -poet and distinguished historian. He was tutor to the Emperor -Maximilian II., as Jovius writes in his <cite>Elogia Doctorum Virorum</cite>.</p></blockquote> - -<h4>I. <i>Introduction (Exordium)</i></h4> - -<p class="indent"><i>Dürer.</i> Go away from here, for you will buy nothing, as -I know full well, and you only remain in the -way, and this keeps buyers from coming nearer.</p> - -<p class="indent"><i>Gryn.</i> Nay, we wish to buy, only we wish you to leave -the price to our judgment, and that you should -state the limit of time for payment, or, on the -other hand, let us settle the time, and you the -amount of payment.</p> - -<p class="indent"><i>Dürer.</i> A fine way of doing business! There is no need -for me to have nonsense of this sort!</p> - -<p class="indent"><i>Gryn.</i> Whose portrait is this, and what price do you put -on it?</p> - -<p class="indent"><i>Dürer.</i> It is the portrait of Scipio Africanus and I price -it at four hundred sesterces, or not much less.</p> - -<p><span class="pagenum2"><a name="Page_211" id="Page_211">211</a></span></p> - -<h4>II. <i>Criticism</i></h4> - -<p class="indent"><i>Gryn.</i> I pray you, before you favour us with a single -word, let us examine the art of the picture. -Velius here is half a physicist, and very skilled -in knowledge of the human body.</p> - -<p class="indent"><i>Dürer.</i> For some time I have perceived that I was in for -being worried by you. Now whilst there are -no buyers at hand, you may waste my time as -you will.</p> - -<p class="indent"><i>Gryn.</i> Do you call the practical knowledge of your art -a waste of time? What would you call that -of another’s?</p> - -<p class="indent"><i>Vel.</i> First of all you have covered the top of this head -with many and straight hairs when the top is -called <em>vertex</em>, as if a vortex, from the curling -round of the hair, as we see in rivers when the -water rolls round and round (<i>convolvit</i>).</p> - -<p class="indent"><i>Dürer.</i> Stupidly spoken; you don’t reflect that it is -badly combed, following the custom of his -age.</p> - -<p class="indent"><i>Vel.</i> His forehead is unevenly bent.</p> - -<p class="indent"><i>Dürer.</i> As a soldier he had received a wound at the -Trebia when he was saving his father.</p> - -<p class="indent"><i>Gryn.</i> Where did you read that?</p> - -<p class="indent"><i>Dürer.</i> In the lost decads of Livy.</p> - -<p class="indent"><i>Vel.</i> The temples are too much swollen.</p> - -<p class="indent"><i>Dürer.</i> Hollow temples would be the sign of madness!</p> - -<p class="indent"><i>Vel.</i> I should like to be able to see the back part of the -head.</p> - -<p class="indent"><i>Dürer.</i> Then turn the panel round.</p> - -<p class="indent"><i>Gryn.</i> Why does Cato say amongst his other oracles: -<span class="pagenum"><a name="Page_212" id="Page_212">212</a></span>“The forehead is before the back part of the -head?”</p> - -<p class="indent"><i>Dürer.</i> How stupid you are! Don’t you see in every -man the forehead in front of the back part of -the head?</p> - -<p class="indent"><i>Gryn.</i> There are some people whose backs I would -rather see than their faces!</p> - -<p class="indent"><i>Dürer.</i> And I gladly, <i>e.g.</i>, such buyers as you, and -soldiers!</p> - -<p class="indent"><i>Vel.</i> Cato was of opinion that the presence of the master -was more effective for the oversight of his -affairs than his absence. For the rest, why -has he such long forelocks?</p> - -<p class="indent"><i>Dürer.</i> Do you speak of these hairs over the forehead?</p> - -<p class="indent"><i>Vel.</i> Yes.</p> - -<p class="indent"><i>Dürer.</i> For many months he had no barber at hand as -we have in Spain.</p> - -<p class="indent"><i>Vel.</i> Why have you covered with hair, the hairless part -(<em>glabella</em>)<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">83</a> against its etymology?</p> - -<p class="indent"><i>Dürer.</i> Do you pluck out the hairs with pincers!</p> - -<p class="indent"><i>Vel.</i> The hairs in the nose stand out from the nose. -But you, such is your ingenuity, will throw -the fault from yourself on to the barber.</p> - -<p class="indent"><i>Dürer.</i> Ignorant that you are! Don’t you remember -that the customs of those times were harsh, -horrible, boorish?</p> - -<p class="indent"><i>Vel.</i> You, too, are ignorant. Have you not read that -Scipio was one of the most cultivated and -<span class="pagenum"><a name="Page_213" id="Page_213">213</a></span>polished of all the men of his age, and a lover -of what was elegant?</p> - -<p class="indent"><i>Dürer.</i> This painting gives his likeness as he was, when -an exile, at Liternum.</p> - -<p class="indent"><i>Gryn.</i> The eyebrows are large, and suitable for Latium; -the eyelids too hollow, and the cheeks too much -sunk.</p> - -<p class="indent"><i>Dürer.</i> Naturally, from the camp-watches.</p> - -<p class="indent"><i>Gryn.</i> You are not only a painter, but a rhetorician, well -versed in turning off any criticism of your work.</p> - -<p class="indent"><i>Dürer.</i> As far as I can see, you are well versed in finding -faults.</p> - -<p class="indent"><i>Vel.</i> The picture has the cheeks and lips too much -puffed up.</p> - -<p class="indent"><i>Dürer.</i> He is blowing the battle-trumpet.</p> - -<p class="indent"><i>Gryn.</i> And you were blowing on a goblet when you -painted this.</p> - -<p class="indent"><i>Vel.</i> On the contrary, he was blowing into a bag made -of skin. For elsewhere you have made him -hairy, whilst you have scarcely painted any -eyelashes.</p> - -<p class="indent"><i>Dürer.</i> They have fallen off by disease.</p> - -<p class="indent"><i>Gryn.</i> What was the disease?</p> - -<p class="indent"><i>Dürer.</i> Seek that from his physician!</p> - -<p class="indent"><i>Gryn.</i> Don’t you understand now that you must take -off from your price one hundred sesterces for -such lack of skill?</p> - -<p class="indent"><i>Dürer.</i> Nay, for your cavils and bothersome questions -I ought rather to add two hundred sesterces to -the price.</p> - -<p class="indent"><i>Vel.</i> You have made the pupils of the eyes grayish and I -have heard that Scipio’s were blue.</p> -<p><span class="pagenum2"><a name="Page_214" id="Page_214">214</a></span></p> -<p class="indent"><i>Dürer.</i> And I have heard that his eyes were blue-gray -like those of Minerva Bellatrix.</p> - -<p class="indent"><i>Vel.</i> You have made the corners of the eyes too fleshy -and the hollows too moist.</p> - -<p class="indent"><i>Dürer.</i> He was weeping because accused by Cato.</p> - -<p class="indent"><i>Vel.</i> The jaws are too long, and the beard very thick and -profuse. You would say the hairs are the -bristles of swine.</p> - -<p class="indent"><i>Dürer.</i> You are beyond measure, chatterers and talkative -cavillers. Get away with you. I won’t -let you have the opportunity of further criticising -the picture.</p> - -<p class="indent"><i>Vel.</i> Please, my Dürer, since you have no other clients, -let us go on criticising here.</p> - -<p class="indent"><i>Dürer.</i> What is the good to me?</p> - -<p class="indent"><i>Vel.</i> We will each of us write a distich for you, whereby -the picture will be more easily sold.</p> - -<p class="indent"><i>Dürer.</i> My art has no need of your commendation. For -skilled buyers who understand pictures, don’t -buy verses, but works of art.</p> - -<p class="indent"><i>Vel.</i> But your Scipio has his nostrils too much dilated.</p> - -<p class="indent"><i>Dürer.</i> He was in a state of wrath at his accusers.</p> - -<p class="indent"><i>Vel.</i> We see no dimple in his chin.</p> - -<p class="indent"><i>Dürer.</i> It is hidden in his beard. You also don’t see -his chin nor the double-chin!</p> - -<p class="indent"><i>Gryn.</i> You have saved yourself the trouble of drawing -those for the sake of painting a big beard.</p> - -<p class="indent"><i>Vel.</i> The straight and muscular neck pleases me, as -also the throat.</p> - -<p class="indent"><i>Dürer.</i> Thank the Lord that you approve of something!</p> - -<p class="indent"><i>Vel.</i> But so that I should not leave something to be -<span class="pagenum"><a name="Page_215" id="Page_215">215</a></span>desired in this, I must also say the figure has -not sufficient hollow in the throat. When a -physiognomist noted this in Socrates, he pronounced -it as a sign of slowness of mind. I -should wish those shoulders to be a little more -erect, and larger.</p> - -<p class="indent"><i>Dürer.</i> He was not so much a fighting soldier as a -general. Have you not heard of his apophthegm -on the point? When certain soldiers -were saying of him, that he was not so valiant -a soldier as he was a wise general, he answered: -“My mother bore me to be a general, not a -soldier.” But, depart, if you are not going -to be buyers, for I see some tax-farmers -approaching.</p> - -<p class="indent"><i>Vel.</i> Let us go for a walk, and let us talk on the way -to one another, concerning the human body -without considering Scipio, and this portrait. -A flat nose does not befit a noble countenance.</p> - -<p class="indent"><i>Gryn.</i> What do you think of the noses of the Huns, -then?</p> - -<p class="indent"><i>Vel.</i> Away with such deformities!</p> - -<p class="indent"><i>Gryn.</i> People with turned-up noses are not less deformed. -The Persians honoured eagle-nosed -people on account of Cyrus, who, they say, -had such a shaped nose.</p> - -<p class="indent"><i>Vel.</i> The fore-arm and bend of the arm (<i>ancon et campe</i>) -are to the arm what the ham of the knee and -the knee are to the leg; thence the upper arm -(<i>lacertus</i>) down to the hand, from the muscles -of which also the legs are called muscular -(<i>lacertosa</i>).</p> -<p><span class="pagenum2"><a name="Page_216" id="Page_216">216</a></span></p> -<p class="indent"><i>Gryn.</i> Is not this the ell (<i>cubitus</i>) as used by those who -are measuring?</p> - -<p class="indent"><i>Vel.</i> Yes, and <i>ancon</i> is another name for it.</p> - -<p class="indent"><i>Gryn.</i> Is not that the way the Roman king came by his -name, Ancus?</p> - -<p class="indent"><i>Vel.</i> It was by his curved elbow.</p> - -<p class="indent"><i>Gryn.</i> The hand follows, the chief of all instruments. -The hand is divided into fingers, thumb, forefinger, -the middle or disreputable finger, the -next to the smallest, and the smallest.</p> - -<p class="indent"><i>Vel.</i> Why has the middle finger a bad name? What -crime has it perpetrated?</p> - -<p class="indent"><i>Gryn.</i> Our teacher said that he knew indeed the cause, -yet he was not willing to explain it, because it -would be unseemly. Don’t seek, therefore, to -know, for it does not become a well-brought-up -youth to inquire into disgraceful matters.</p> - -<p class="indent"><i>Vel.</i> The Greeks named the finger next to the smallest, -δακτυλικόν, <i>i.e.</i> to say, the ring-finger.</p> - -<p class="indent"><i>Gryn.</i> Clearly so, but on the left, not the right hand, -because on it, formerly, they were accustomed -to wear rings.</p> - -<p class="indent"><i>Vel.</i> For what reason?</p> - -<p class="indent"><i>Gryn.</i> They say that a vein stretches from the heart to -it. If the finger is encircled by a ring it is as -if the heart itself is crowned. The knots on the -fingers are called knuckles, and this word is used -for a knock of the fist. Between the knots are -joints and these are called by the general term, -joints (<i>artus</i>) and knots (<i>articuli</i>). It has been -handed down to memory, that Tiberius Caesar -<span class="pagenum"><a name="Page_217" id="Page_217">217</a></span>had such hard knots that he could bore through -a fresh apple with his fingers.</p> - -<p class="indent"><i>Vel.</i> Have you learned chiromantia?</p> - -<p class="indent"><i>Gryn.</i> I have only heard the name. What is it?</p> - -<p class="indent"><i>Vel.</i> You would have been able to interpret the lines on -the hands by it.</p> - -<p class="indent"><i>Gryn.</i> I have said I know nothing of it, and so it is. -But if now I were to profess to know something -and looked attentively on your hand, gladly -you would listen willingly to me, and to a man -utterly unskilled in this mode of imposture -you would not altogether refuse your confidence!</p> - -<p class="indent"><i>Vel.</i> How so?</p> - -<p class="indent"><i>Gryn.</i> Because it is the nature of man to listen gladly -to those who profess that they will announce -secret things or what is about to happen.</p> - -<p class="indent"><i>Vel.</i> Why are the Scaevolae so called?</p> - -<p class="indent"><i>Gryn.</i> As if <i>scaevae</i>; from <i>scaea</i>, which is the left hand. -They say that there are more of the female sex -left-handed than in our sex.</p> - -<p class="indent"><i>Vel.</i> What is <em>vola</em>?</p> - -<p class="indent"><i>Gryn.</i> The hollow of the hand in which the lines are.</p> - -<p class="indent"><i>Vel.</i> What does <i>involare</i> mean?</p> - -<p class="indent"><i>Gryn.</i> That which you are doing. Gladly to steal, to -snatch and hide as if in the hollow of the hand, -and as the raving Lucretia did when she -snatched at the eyes of her serving-women.</p> - -<p class="p m4">[Then follows the Latin for the different -parts of the trunk of the body.]</p> - -<p class="indent"><i>Vel.</i> Do you know the seat of the virtues in the body?</p> - -<p class="indent"><i>Gryn.</i> No; where are they placed?</p> -<p><span class="pagenum2"><a name="Page_218" id="Page_218">218</a></span></p> -<p class="indent"><i>Vel.</i> Modesty in the forehead; in the right hand faithfulness; -and sympathy in the knee.</p> - -<p class="indent"><i>Gryn.</i> The sole of the foot is not itself the base of the -foot.</p> - -<p class="indent"><i>Vel.</i> So many think.</p> - -<p class="indent"><i>Gryn.</i> Pliny observes that there is a people who make -for themselves at mid-day a shadow with the -sole of their foot, so great and broad it is! -How is it possible?</p> - -<p class="indent"><i>Vel.</i> Clearly the sole in their case reaches from the -thigh-bone to the toes.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_219" id="Page_219">219</a></span></p> - -<h3>XXIV<br /><br /> - -EDUCATIO—<i>Education</i></h3> -<blockquote> -<p class="center"><span class="smcap">Flexibulus, Grympherantes, Gorgopas</span></p> - -<p>The last two dialogues are παραινετικοὶ or ethical, in the -former of which he instructs the boy prince, in the second any -one in general.</p> - -<p>Flexibulus is a name borrowed from Varro, who uses the word -<i>flexibula</i> (pliant, flexible). Gorgopas is a name derived from -the idea of a stern countenance, such as that of Gorgon is said to -have been. Hence γοργωπὸς, having the eyes or face of Gorgon. -Eurip. in <i>Hercules furens</i>. The precepts in this dialogue of -Vives are sacred and most wise. They should be known -thoroughly by all sons of princes, for without doubt they would -act much better in human affairs if they kept them in view. -There are three parts in this dialogue, Exordium, Contentio, and -Epilogus. The Exordium contains the “occasion” and “final -cause.”</p></blockquote> - -<h4>I. <i>Introduction (Exordium)</i></h4> - -<p class="indent"><i>Flex.</i> Wherefore did your father send you here to me?</p> - -<p class="indent"><i>Grym.</i> He said that you were a man unusually well instructed, -wisely educated, and for that reason -well-pleasing to the state. He desired that -I, walking in your steps, might reach a like -popularity.</p> - -<p class="indent"><i>Flex.</i> How do you think that you will secure this?</p> - -<p class="indent"><i>Grym.</i> Through the noble education which all say that -you have yourself. My father added that this -education would become me better than any -other person.</p> - -<p><span class="pagenum2"><a name="Page_220" id="Page_220">220</a></span></p> - -<h4>II. <i>The Controversy</i></h4> - -<p class="indent"><i>Flex.</i> Tell me, my boy, how you came to be instructed -on this matter by your father?</p> - -<p class="indent"><i>Grym.</i> It was not so much my father who instructed me -by his precepts as my uncle, an old man, -versed in many things, and long in the counsels -of kings.</p> - -<p class="indent"><i>Flex.</i> What then did they teach you, my son and friend?</p> - -<p class="indent"><i>Gorg.</i> Most wise man, look to it that by chance you -don’t slip through ignorance into some foolish -word or deed, or into something boorish, by -which you would lose that name of being -educated in the best manner.</p> - -<p class="indent"><i>Flex.</i> What! is that name so lightly lost by you?</p> - -<p class="indent"><i>Gorg.</i> Even through single words, with the single bending -of the knee, with a single inclination of the -head.</p> - -<p class="indent"><i>Flex.</i> Ah! you have matters too delicate and feeble -with you—but with us we have much more -robust and vigorous standards!</p> - -<p class="indent"><i>Gorg.</i> Our judgments are like our bodies, which can put -up with no tripping.</p> - -<p class="indent"><i>Flex.</i> On the contrary, as is easily seen, it is your bodies, -rather than your minds, which can bear -labour.</p> - -<p class="indent"><i>Gorg.</i> Perhaps you don’t know who it is whom you call -son and friend.</p> - -<p class="indent"><i>Flex.</i> Are not these honourable names, and full of -benevolence?</p> - -<p class="indent"><i>Gorg.</i> Full of benevolence, perhaps, which we don’t count -much of, but not of dignity and respect, which -<span class="pagenum"><a name="Page_221" id="Page_221">221</a></span>we seek as being important. For this gentleman -is not accustomed to be called “friend.” -And don’t you understand that he has the -prefix of “sir” (<em>domine</em>) when he is addressed, -and that he has a retinue of varied-coloured -liveried men? Have you not further noticed -that there were so many wax-tapers, so -many badges of honour, so many mourners at -the parental ceremonies of his grandfather’s -funeral?</p> - -<p class="indent"><i>Flex.</i> What then? Do you aim at being a lord over -everybody and to have no friends?</p> - -<p class="indent"><i>Grym.</i> So my relations have taught me!</p> - -<p class="indent"><i>Flex.</i> Then may your excellence, my lord (<em>mi domine</em>), -present some overwhelming proof of the right -teaching of your relatives!</p> - -<p class="indent"><i>Gorg.</i> You seem to me to sneer at this boy. He is not a -common boy, so don’t treat him so!</p> - -<h4><i>Family Teaching</i></h4> - -<p class="indent"><i>Grym.</i> In the first place, they have taught me that I -am of most honourable lineage, which yields -to none in this province, and, on that account, -I must take care diligently, and strive earnestly, -not to degenerate from the rank of my -ancestors; that they have won great honour -to themselves by yielding to no one in position, -dignity, authority, in name, and that I ought -to do the same. If any one should wish to -detract from that honour, immediately I must -fight him. It behoves me to be lavish with -money, and even profuse, but sparing and -<span class="pagenum"><a name="Page_222" id="Page_222">222</a></span>frugal in paying honour to others. That it -behoves me, and those like me, by no means -to rise up in the presence of others, nor -to make way for them, nor to let them lead -me, hither and thither, nor to bare the head or -bow the knee to them; not as if any one could -deserve to be shown such honours from me, but -that so I shall conciliate to myself the favour -of men, shall catch the breeze of popularity, -and shall obtain that honour which we always -so greatly have borne in men’s mouths and -hearts! It is in this education that the difference -exists between those who are nobles, and -those who are not; since the noble has been -rightly accustomed to be educated to excel in -all these matters, whilst the common people -(<i>ignobiles</i>), trained to rustic manners, in none -of these things.</p> - -<p class="indent"><i>Flex.</i> And what thinks your excellency, my lord, of -such a method of education?</p> - -<p class="indent"><i>Grym.</i> What indeed! Why, it is by far the highest, -and worthy of my race.</p> - -<p class="indent"><i>Flex.</i> What else then do you seek to learn from me?</p> - -<p class="indent"><i>Grym.</i> In my opinion, nothing further would remain to -be learned, had not my father hurried me -hither to you. My father ordered me, or -rather rigidly enjoined me, to come to you; so -that if there was anything of a more hidden -kind, and more sacred as if of mysteries, by -which I might get more honour for myself, -then that you might, as a favour to him, not -feel it a burden to expound it, that thus our -<span class="pagenum"><a name="Page_223" id="Page_223">223</a></span>family, so honourable and exalted, may ascend -still higher, since there are not a few new men -who, relying on their opulence, have come to -light, and seized upon dignities and honours so -that they even dare to vie with the old standing -and honours of our race.</p> - -<p class="indent"><i>Flex.</i> Shameful thing!</p> - -<p class="indent"><i>Grym.</i> Is it not?</p> - -<p class="indent"><i>Flex.</i> This would be visible to a blind man!</p> - -<p class="indent"><i>Grym.</i> Certainly. These new men march about with -a long company of followers, themselves in -gold-decked clothes or clothes of flowered -velvet, or clothes gay as those of Attalus, so that -we seem nothing before them, for we are clothed -in velvet to hide our poverty. If you will -undertake this labour, the reward for thy -labour will be that thou wilt be received by my -father in the number of our family, and wilt be -admitted to his favour and mine, and in process -of time, wilt receive some promotion from us. -Thou wilt always be amongst our clients and, -as it were, under our protection.</p> - -<p class="indent"><i>Flex.</i> What could be a greater reward or more to be -desired? But tell me now, if thou uncoverest -the head or givest way or addressest any one -blandly, why art thou pleasing to them with -whom thou hast dealings?</p> - -<p class="indent"><i>Grym.</i> Just because I meet them in this way.</p> - -<p class="indent"><i>Flex.</i> All these externalities are only the signs which -denote that there is something in the heart, -on account of which they love you, for no one -loves them for themselves.</p> -<p><span class="pagenum2"><a name="Page_224" id="Page_224">224</a></span></p> -<p class="indent"><i>Grym.</i> Why should not everybody love those things -which are of honourable bearing, especially in -my grade of nobility?</p> - -<p class="indent"><i>Flex.</i> Thou hast not yet advanced to that degree that -it should be permitted to thee to say so, and -thou thinkest that thou hast arrived at the -very highest.</p> - -<p class="indent"><i>Grym.</i> I have no necessity to get knowledge and education. -My forefathers have left me enough to -live upon. And even if this were lacking, I -should not seek my living by those arts, or by -any means so low, but with the point of the -lance and with drawn sword.</p> - -<p class="indent"><i>Flex.</i> This is high-spirited and fierce, as if indeed -because you are of noble rank you would not -be a man.</p> - -<p class="indent"><i>Grym.</i> Fine words, those!</p> - -<p class="indent"><i>Flex.</i> Which part of you is it that makes you a man!</p> - -<p class="indent"><i>Grym.</i> Myself as a whole.</p> - -<p class="indent"><i>Flex.</i> Is it by your body, in having which you don’t -differ from a beast?</p> - -<p class="indent"><i>Grym.</i> By no means.</p> - -<p class="indent"><i>Flex.</i> Not then yourself as a whole, but therefore by -your reason and your mind?</p> - -<p class="indent"><i>Grym.</i> What then?</p> - -<p class="indent"><i>Flex.</i> If, therefore, you permit your mind to be uncultivated -and boorish but cherish your body -and take thought for it alone, don’t you -transfer yourself from the human, into the -brute, condition? But let us return to the -topic on which we began to speak, for this -digression, if I gave way to it, would lead us a -<span class="pagenum"><a name="Page_225" id="Page_225">225</a></span>long way from our purpose. If thou, therefore, -yieldest place, and uncoverest thy head, -for what do others take you?</p> - -<p class="indent"><i>Grym.</i> For a noble, nobly instructed and brought -up.</p> - -<p class="indent"><i>Flex.</i> You are too uncouth. Did you hear nothing at -home about the mind, about honesty, about -modesty, and moderation?</p> - -<p class="indent"><i>Grym.</i> In the church, sometimes, I have heard of these -things from preachers.</p> - -<p class="indent"><i>Flex.</i> When those who meet you see what is done by -you, they judge that you are a modest, honest -young man, approving of your actions towards -them, judging modestly and thinking humbly -of yourself. Thence the opinion of benevolence -and graciousness is formed of you.</p> - -<p class="indent"><i>Grym.</i> Please be more explicit.</p> - -<p class="indent"><i>Flex.</i> If people knew that you were so proud that -you looked down on them all with contempt, -that you bared your head and bent -your knee to them, not because that honour -was due to them, but because it redounded to -your honour to do it, do you think there would -be any one who would take pleasure in you, or -would love you for your honours sprung from -such false dissimulation?</p> - -<p class="indent"><i>Grym.</i> For why?</p> - -<p class="indent"><i>Flex.</i> Because you do honour to yourself, and take -pleasure in it—not to them. For who will -consider himself indebted to you for that -which you do for your sake? Or shall I -receive your honour not for itself, but as an -<span class="pagenum"><a name="Page_226" id="Page_226">226</a></span>outlay which thou offerest for a good opinion -of thyself, not as due to my merits?</p> - -<p class="indent"><i>Grym.</i> So it seems.</p> - -<p class="indent"><i>The Teaching of the Better View of Education—Right -Government of Oneself</i></p> - -<p class="indent"><i>Flex.</i> Therefore, benevolence is won if people believe -that honour is paid to <i>them</i>, not that <i>thou</i> -shouldst be held more courtly and noble. -This will not happen, unless they have the -opinion of thee, that thou esteemest them -higher than thyself and holdest them worthy -of thy honour.</p> - -<p class="indent"><i>Grym.</i> But this does not happen.</p> - -<p class="indent"><i>Flex.</i> If it does not happen, then they must be deceived -on this point, or else thou wilt never obtain -what thou so keenly desirest.</p> - -<p class="indent"><i>Grym.</i> By what way can you persuade me to think so?</p> - -<p class="indent"><i>Flex.</i> Easily. Apply your mind carefully to what I say.</p> - -<p class="indent"><i>Grym.</i> Go on, I beg. For I am sent on this very account -to you, and you shall always be amongst our -<i>clientèle</i>.</p> - -<p class="indent"><i>Flex.</i> Ah, that apple is too raw for me!</p> - -<p class="indent"><i>Grym.</i> What do you whisper?</p> - -<p class="indent"><i>Flex.</i> I say the only way will be for you <i>to be</i> what you -wish to be thought to be.</p> - -<p class="indent"><i>Grym.</i> How so?</p> - -<p class="indent"><i>Flex.</i> If you wish to make anything warm, do you then -bring it to an imaginary fire?</p> - -<p class="indent"><i>Grym.</i> No, but to a real fire.</p> - -<p class="indent"><i>Flex.</i> If you wish to cleave anything in two, will -<span class="pagenum"><a name="Page_227" id="Page_227">227</a></span>you use a picture of a sword depicted on -tapestry?</p> - -<p class="indent"><i>Grym.</i> No, an iron sword.</p> - -<p class="indent"><i>Flex.</i> Is there not the same strength with real things -as with artificial ones?</p> - -<p class="indent"><i>Grym.</i> Apparently there is a difference.</p> - -<p class="indent"><i>Flex.</i> Nor wilt thou effect the same with a simulated -moderation as with real modesty, for falsity -at some time or other shows itself for what it -is; truth is always the same. In fictitious -modesty you say something sometimes or do -something, publicly or privately, when you -forget yourself (for you are not able always -and everywhere to be on your guard), whereby -you are caught in your pretences. And as -formerly men loved you, since they did not -yet know you, afterwards, and for a long time -afterwards, they hate you when they have got -to know you.</p> - -<p class="indent"><i>Grym.</i> How shall I note this modesty so as to be able -to appropriate it as thou teachest?</p> - -<p class="indent"><i>Flex.</i> If thou wilt persuade thyself of what is actually the -case, that other people are better than thou art.</p> - -<p class="indent"><i>Gorg.</i> Better indeed! Where are these people? I -suppose in Heaven, for on earth there are -very few equal; better, no one!</p> - -<p class="indent"><i>Grym.</i> So I have heard often of my father and my uncle.</p> - -<p class="indent"><i>Flex.</i> The circumstance that you do not understand the -significance of words leads you far from the -knowledge of truth. Tell us, what do you call -good, so that we may know if there is a better -than thyself?</p> -<p><span class="pagenum2"><a name="Page_228" id="Page_228">228</a></span></p> -<p class="indent"><i>Grym.</i> What do I know of the good? The good comes -from being the offspring of good parents.</p> - -<h4><i>The Real “Good”</i></h4> - -<p class="indent"><i>Flex.</i> This, therefore, is not yet known to thee, what it is -to be good, and yet you talk about what being -“better” means. How hast thou reached to the -comparative, when as yet thou hast not learned -the positive? But how dost thou know that -thy forefathers were good? By what mark -canst thou make that clear?</p> - -<p class="indent"><i>Grym.</i> What! do you deny that they were good?</p> - -<p class="indent"><i>Flex.</i> I did not know them! How can I then assert -anything of their goodness either way? By -what method of reasoning canst thou prove -that they were good?</p> - -<p class="indent"><i>Grym.</i> Because every one says so of them; but why, -I beg, do you ask me all these vexatious -questions?</p> - -<p class="indent"><i>Flex.</i> These questions are not vexatious, but necessary, -so that thou canst understand what thou art -inquiring from me.</p> - -<p class="indent"><i>Grym.</i> Confine your answer, I beg, to a few words.</p> - -<p class="indent"><i>Flex.</i> Many words are necessary to explain that of -which you have so crass an ignorance. But -since you are so fastidious, I will speak more -briefly than the matter, in itself so great, -demands to have said of it. Look at me -whilst I expound it. Who are the people who -are to be called learned? Are they not those -who have learning? or are they the rich? or -those who have money?</p> -<p><span class="pagenum2"><a name="Page_229" id="Page_229">229</a></span></p> -<p class="indent"><i>Grym.</i> Undoubtedly, those who have learning.</p> - -<p class="indent"><i>Flex.</i> Who, then, are the good? Are they not those -who have what is good?</p> - -<p class="indent"><i>Grym.</i> Clearly so.</p> - -<p class="indent"><i>Flex.</i> Let us dismiss now the idea of riches, for they are -not in themselves really good. If they were, -then many people would be found to be better -than your father. Merchants and usurers would -then surpass honest and wise men in goodness.</p> - -<p class="indent"><i>Grym.</i> Thus it seems, as you say.</p> - -<h4><i>The Statement of the Problem (Propositio)</i></h4> - -<p class="indent"><i>Flex.</i> Now, further, weigh what I am about to add in -points one by one. Is there not something -good in a keen intellect, a wise, mature judgment, -whole and sound; in a varied knowledge -about all kinds of great and useful affairs; in -wisdom; and in carrying into practice these -qualities; in determination; in dexterity in -pursuing one’s business. What do you say of -these things?</p> - -<p class="indent"><i>Grym.</i> The very names of these qualities seem to me -beautiful and magnificent. So much more are -the things themselves great!</p> - -<p class="indent"><i>Flex.</i> Well, then, what shall we say of wisdom, what of -religion, piety towards God, to one’s country, -parents, dependants, of justice, temperance, -liberality, magnanimity, equability of mind towards -calamity in human affairs, and brave -minds in adversity?</p> - -<p class="indent"><i>Grym.</i> These things also are most excellent.</p> -<p><span class="pagenum2"><a name="Page_230" id="Page_230">230</a></span></p> -<p class="indent"><i>Flex.</i> These things alone are <i>the good</i> for men. All the -remaining “goods” which can be mentioned -are common to the good and to the bad, and -therefore are not true “goods.” Observe this, -please, well!</p> - -<p class="indent"><i>Grym.</i> I will do so.</p> - -<h4><i>Assumptio (Hypothesis)—Complexio (Conclusion)</i></h4> - -<p class="indent"><i>Flex.</i> I wish thou wouldst, for thy disposition is not bad, -but is not well cultivated—as yet. Think now -well over this matter, whether thou possessest -those goods, and, if thou dost, how few thou -hast, and in what slender proportions! And -if thou examine this question acutely and -subtly, then wilt thou eventually see that -thou art not yet adorned and provided with -goods, great and many, and that no one -amongst the mass of people is less provided -with them than thyself. For among the multitude -are old people, who have seen and heard -much, and persons experienced in most things. -Others there are, devoting themselves to -studies, who sharpen their wits by learning, and -become cultured men; others engage in public -affairs; others occupy themselves with authors, -who will give them the knowledge they want. -Others are industrious fathers of families. -Others follow various arts and excel in them. -Even peasants themselves—how many of the -secrets of nature they possess! Sailors, too, -know of the course of day and night, the nature -<span class="pagenum"><a name="Page_231" id="Page_231">231</a></span>of winds, the position of lands and seas. Some -of the people are holy and religious men, who -serve the Deity with devotion and worship -Him. Others enjoy success with moderation -and bear adversity with bravery. What dost -thou know of these? What energy like theirs -dost thou practise? In what dost thou excel? -In nothing at all except that “No one is better -than me: I am of a good stock.” How canst -thou be better, when as yet thou art not <i>good</i>? -Neither thy father nor thy relations or ancestors -have been good, unless they had these things -which I have recounted. If they had them, -you can tell. But I doubt it much. You certainly -will not be good, unless you become like -those I have described.</p> - -<p class="indent"><i>Grym.</i> You have quite given me a shock, and made me -ashamed. I cannot find anything to even -mutter in reply!</p> - -<p class="indent"><i>Gorg.</i> I have understood none of these things. You -have cast darkness before my eyes.</p> - -<p class="indent"><i>Flex.</i> Naturally. For you came to these considerations -too uncouth, too long infected and enslaved in -contrary opinions. But you are a young man. -How do you think you are going to be classed? -as a master (<em>dominus</em>) or as a slave?</p> - -<p class="indent"><i>Grym.</i> As a slave. For if it is as you have expounded, -and I know nothing which seems truer than -what you say, there are very many much -greater and more distinguished than I am, who -are slaves.</p> - -<p class="indent"><i>Flex.</i> Don’t be lightly disgusted at what I have said. -<span class="pagenum"><a name="Page_232" id="Page_232">232</a></span>Betake yourself home. Alone, think over -what I have said. Examine my statements, -ponder over them. The more you turn them -over in mind, the more you will recognise they -are true and certain.</p> - -<p class="indent"><i>Grym.</i> I beseech you proceed, if you yet have further to -add, for I feel that at this moment I am a -changed man. For the future I shall seem to -be another person from my former self.</p> - -<p class="indent"><i>Flex.</i> Would that it may happen to thee as it did to the -philosopher Polaemon!</p> - -<p class="indent"><i>Grym.</i> What happened to him?<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">84</a></p> - -<p class="indent"><i>Flex.</i> Owing to a single oration of Xenocrates, from -being one of the worst and most incorrigible, -he turned out most studious of wisdom and the -seeker of every virtue, and was the successor of -Xenocrates in the Academy. But thou, my -son, now openly hast recognised to how great -a degree is lacking in thee the goodness, which -others have in an overflowing measure. Now -truly, and of thine own good will, thou yieldest -place to others and honourest the good in them -where thou seest them well furnished, and where -thou seest thyself to be deficient. And if thou -thus humblest thyself, and seemest to be of -slight attainments, thou wilt meet no one for -whom thou feelest abject contempt, and whom -thy conscience in thy heart does not place -before thyself. For thou wilt not be led away -to believe any one to be worse than thyself, -unless his badness and malice manifest them<span class="pagenum"><a name="Page_233" id="Page_233">233</a></span>selves -openly, whilst thine own evil carefully -skulks within and is ashamed.</p> - -<p class="indent"><i>Grym.</i> And what follows?</p> - -<h4>III. <i>Epilogue</i></h4> - -<p class="indent"><i>Flex.</i> If thou doest these things, then wilt thou get the -real, solid, noble education itself, and true -urbanity; and if, as we are supposing now, thou -followest after a courtly life, thou wilt be pleasing -to all and dear to all. But even this thou -wilt not set at high value, but what will -then be the sole care to thee will be, to be -acceptable to the Eternal God.</p> - -<hr /> - -<p><span class="pagenum2"><a name="Page_234" id="Page_234">234</a></span></p> - -<h3>XXV<br /><br /> - -PRAECEPTA EDUCATIONIS—<i>The Precepts -of Education</i></h3> -<blockquote> -<p class="center"><span class="smcap">Budaeus, Grympherantes</span></p> - -<p>There are three parts to this dialogue: Exordium, Narratio, -and Epilogus.</p></blockquote> - -<h4>I. <i>Introductory (Exordium)</i></h4> - -<p class="indent"><i>Bud.</i> What is this so great and so sudden a change -in you? It might be included in Ovid’s -<i>Metamorphoses</i>.</p> - -<p class="indent"><i>Grym.</i> Is it a change for the better or the worse?</p> - -<p class="indent"><i>Bud.</i> For the better, in my opinion, at least, if one may -argue and estimate as to the goodness of a -mind from outward countenance, bearing, words, -and actions.</p> - -<p class="indent"><i>Grym.</i> Can you then, my most delightful friend, congratulate -me?</p> - -<p class="indent"><i>Bud.</i> I do indeed congratulate you and exhort you to -go on, and I pray God and all the saints, that -you may have just increase day by day of such -fruitfulness. But please don’t grudge so dear -a friend as I am, to impart the art so distinguished -and glorious, which could in so short a -time infuse so much virtue in a man’s heart.</p> - -<h4>II. <i>The Exposition (Narratio)</i></h4> - -<p class="indent"><i>Grym.</i> The art and the fountain of this stream is that -<span class="pagenum"><a name="Page_235" id="Page_235">235</a></span>very man who is so fruitful in goodness—Flexibulus, -if you know him.</p> - -<p class="indent"><i>Bud.</i> Who does not know the man? He, as I have -heard from my father and my cousins, is a man -of great wisdom and experience of things, not -only known to this city, but also generally -beloved and honoured as only few are. Oh, -fortunate that you are! to have heard him more -closely and to have conversed with him familiarly, -and thereby to have gained so great a -fruit in the forming of manliness!</p> - -<p class="indent"><i>Grym.</i> By so much the happier art thou, to have had -all this born with you in your home, as they -tell me, and to be able, not once and again as -I, but every day, as often as you pleased, to -listen to such a father, holding forth wisely on -the greatest and most useful topics.</p> - -<p class="indent"><i>Bud.</i> Stop this, please, and let the conversation proceed, -with which we started, about thee and Flexibulus.</p> - -<p class="indent"><i>Grym.</i> Let us then be silent with regard to your father -since this is your desire: let us return to Flexibulus; -nothing is sweeter to me than his discourse, -nothing more sagacious than his counsels, -nothing more weighty than his precepts, -or more holy. So by this foretaste of himself -which he has provided me, the thirst has been -stimulated and increased in a wonderful degree, -to draw further from that sweet fountain of -wisdom. Those who describe the earth tell us -that the streams are of wonderful formation -and nature; some inebriate, others take away -<span class="pagenum"><a name="Page_236" id="Page_236">236</a></span>drunkenness; some send stupor, others sleep. -I have experienced that this fountain has the -property of making a man of a brute, a useful -person of a wastrel, and of a man an angel.</p> - -<p class="indent"><i>Bud.</i> Might I not be able also to draw something from -this fountain, though it be with the tip of my -lips?</p> - -<p class="indent"><i>Grym.</i> Why shouldst thou not? I will show you the -house where he dwells.</p> - -<p class="indent"><i>Bud.</i> Another time! But do thou, whilst we are walking -along (or let us sit down, if you like), tell -me something of his precepts, those which thou -considerest to be his best and most potent.</p> - -<h4><i>The Precepts</i></h4> - -<p class="indent"><i>Grym.</i> I will gladly recall them to memory as far as I -am able if it will give you pleasure and be of use. -First of all he taught me that no one ought to -think highly of himself, but moderately or, -more truly, humbly; that this was the solid -and special foundation of the best education, -and truly of society. Hence to exercise all -diligence to cultivate the mind, and to adorn it -with the knowledge of things by the knowledge -and exercise of virtue. Otherwise, that a man -is not a man but as cattle. That one should -be interested in sacred matters and regard -them with the greatest attention and reverence. -Whatsoever on those matters you either hear, -or see, to regard it as great, wonder-moving, -and as things which surpass your power of comprehension. -That you should frequently com<span class="pagenum"><a name="Page_237" id="Page_237">237</a></span>mend -yourself to Christ in prayers, have your -hope and all your trust placed in Him. That -you should show yourself obedient to parents, -serve them, minister to them and, as each one -has power, be good and useful to them. That we -should honour and love the teacher even as the -parent, not of our body but (what is greater) -of our mind. That we should revere the -priests of the Lord, and show ourselves attentive -to their teaching, since they are to us in -place of the Apostles and even of the Lord -Himself. That we should stand up before -the old, uncovering our heads, and attentively -listen to them, from whom, through their long -experience of life, wisdom may be gathered. -That we should honour magistrates, and that -when they order anything we should listen to -what they say—since God has committed us -to their care. That we should look for, admire, -honour, and wish all good to, men of great ability, -of great learning, and to honest men, and -seek the friendship and intimacy of those from -whom so great fruits can be obtained, and that -we attend to it especially that we turn out like -them. And in the last place, that reverence is -due to those who are in places of dignity, and -therefore it should be given freely and gladly. -What do you say as to these precepts?</p> - -<p class="indent"><i>Bud.</i> So far as I can form a judgment regarding them, -they are taken out from some rich storehouse -of wisdom. But tell me if many people do not -come to honour, who don’t deserve it, <i>e.g.</i>, -<span class="pagenum"><a name="Page_238" id="Page_238">238</a></span>priests who don’t act in accordance with so -great a title, depraved magistrates, and foolish -and delirious old men? What is the opinion -of Flexibulus of these? Are they to be honoured -as greatly as the more capable men?</p> - -<p class="indent"><i>Grym.</i> Flexibulus knew very well that there are many -such, but he did not allow that those of my age -could judge in matters of this kind. We had -not yet obtained such insight and wisdom, that -we could judge with regard to them. That -forming of opinion in these matters must be -left over to wise men, and to those who are -placed in authority over us.</p> - -<p class="indent"><i>Bud.</i> Therein he was right, as it seems to me.</p> - -<p class="indent"><i>Grym.</i> He used to add: that a youth ought not to be -slow in baring his head, in bending his knee, nor -in calling any one by his most honoured titles, -nor remiss in pleasant and modest discourse. -Nor does it become him to speak much amongst -his elders or superiors. For it would not otherwise -agree with the reverence due from him. -Silent himself, he should listen to them, and -drink in wisdom from them, knowledge of -varied kinds, and a correct and ready method -of speaking. The shortest way to knowledge -is diligence in listening. It is the part of a -prudent and thoughtful man to form right -judgments about things, and in every instance -of that about which he clearly knows. Therefore -a youth ought not to be tolerated, who -speaks hastily and judges hastily, nor one -who is inclined to asserting and deciding -<span class="pagenum"><a name="Page_239" id="Page_239">239</a></span>hastily; that he ought to be reluctant to -argue and judge on even small and slight -questions of any kind, or, at any rate, rather -timid, <i>i.e.</i>, conscious of his own ignorance. -But if this is true in slight matters, what shall -we say of literature, of the branches of knowledge? -of the laws of the country, of rites, of -the customs and institutions of our ancestors? -Concerning these, Flexibulus said, it was not -permissible in the youth to urge an opinion or -to dispute or to call in question; not to cavil, -nor to demand the grounds, but quietly and -modestly, to obey them. He supported his -opinion by the authority of Plato, a man of -great wisdom.</p> - -<p class="indent"><i>Bud.</i> But if the laws are depraved in their morality, -unjust, tyrannical?</p> - -<p class="indent"><i>Grym.</i> As to this Flexibulus expressed himself as he had -done with regard to old men. “I know full -well,” said he, “there are many customs in the -state which are not suitable, that whilst some -laws are sacred, some are unjust, but you are -unskilled, inexperienced in the affairs of life, -how should you form an opinion? Not as yet -have you reached that stage in erudition, in -the experience of things, that you should be -able to decide. Perchance, such is your ignorance -or licence of mind, you would judge those -laws to be unjust which are established most -righteously and with great wisdom. But who -could render manifest those laws which should -be abrogated without inquiring, discussing, and -<span class="pagenum"><a name="Page_240" id="Page_240">240</a></span>deciding on points one by one? For this, you -are not yet capable.”</p> - -<p class="indent"><i>Bud.</i> That is clearly so. Go on to other points.</p> - -<h4>III. <i>Epilogue</i></h4> - -<p class="indent"><i>Grym.</i> No ornament is more becoming or pleasing in the -youth than modesty. Nothing is more offensive -and hateful than impudence. There is -great danger to our age from anger. By it -we are snatched to disgraceful actions, of -which afterwards we are most keenly ashamed. -And so we must struggle eagerly against it, -until it is entirely overcome, lest it overcome -us. The leisurely man, badly occupied, is a -stone, a beast; a well-occupied man is in truth a -man. Men, by doing nothing, learn to do evil. -Food and drink must be measured by the -natural desire of hunger and thirst, not by -gluttony, and not by brute-lust of stuffing the -body. What can be more loathsome to be said -than that a man wages war on his own body by -eating and drinking, which strip him of his -humanity, and hand him over to the beasts, or -make him even as it were a log of wood. The -expression of the face and the whole body show -in what manner the mind within is trained. But -from the whole exterior appearance, no mirror -of the mind is more certain than the eyes, and so -it is fitting that they should be sedate and quiet, -not elated nor dejected, neither mobile nor -stiff, and that the face itself should not be -drawn into severity or ferocity, but into a cheer<span class="pagenum"><a name="Page_241" id="Page_241">241</a></span>ful -and affable cast. Sordidness and obscenity -should be far absent from clothing, nurture, -intercourse, and speech. Our speech should be -neither arrogant nor marked by fear, nor (would -he have it by turns) abject and effeminate, -but simple and by no means captious; not -twisted to misleading interpretations, for if -that happens, nothing can be safely spoken, -and a noble nature in a man is broken, if his -speech is met by foolish and inane cavils. -When we are speaking, the hands should not -be tossed about, nor the head shaken, nor the -side bent, nor the forehead wrinkled, nor the -face distorted, nor the feet shuffling. Nothing -is viler than lying, nor is anything so abhorrent. -Intemperance makes us beasts; lying makes -us devils; the truth makes us demigods. -Truth is born of God; lying of the Devil, and -nothing is so harmful for the communion of -life. Much more ought the liar to be shut out -from the concourse of men than he who has -committed theft, or he who has beaten another, -or he who has debased the coinage. For what -intercourse in the affairs or business of life or -what trustful conversation can there be with -the man, who speaks otherwise than as he -thinks? With other kinds of vices, this may -be possible; but not with lying. Concerning -companions and friendship of youths he said -much and to the purpose, that this was not a -matter of slight moment to the honesty or -else the shame of our age, that the manners of -<span class="pagenum"><a name="Page_242" id="Page_242">242</a></span>our friends and companions are communicated -to us as if by contagion, and we become almost -such as those are, with whom we have intimate -dealings; and therefore in that matter, there -should be exercised great diligence and care. -Nor did he permit us to seek friendships and -intimacies ourselves, but that they should be -chosen by parents or teachers or educators, and -he taught that we should accept them, and -honour them as they were recommended. For -parents, in choosing for us, are guided by reason, -whilst we may be seized by some bad desire or -lust of the mind. But if, by any chance, we -should find ourselves in useless or harmful -circumstances, then it behoves us as soon as -possible to seek advice from our superiors, and -to lay our cares before them. He said, from -time to time, indeed, very many other weighty -and admirable things, and these things also -he explained with considerable fullness and -exactness. But these points which I have -already stated were, on the whole, the most -important on the subject of the right -education of youth.</p> - -<p class="p2 padt1"><span class="smcap">Breda, in Brabant</span>; <i>the Day of the<br /> -Visitation of the Holy Virgin</i>, 1538.</p> - -<hr /> - -<h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">1</span></a> From the same <i>Institution of a Christian Woman</i> (Richard Hyrde’s -translation).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">2</span></a> J. L. Vives: <i>Ausgeswählte pädagogische Schriften</i>. Leipzig.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">3</span></a> <cite>De Causis Corruptarum Artium</cite>, book ii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">4</span></a> The <cite>De Disciplinis</cite> consists of two parts—1. <cite>De Causis Corruptarum -Artium</cite>, in seven books; 2. <i>De Tradendis Disciplinis</i> in five books.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">5</span></a> <i>Dissertation on Romance and Minstrelsy</i>, by Joseph Ritson, 1891.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">6</span></a> Bömer, <i>Die Lateinischen Schülergespräche der Humanisten</i> (1899), -p. 182.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">7</span></a> Vives deals with this question in his <i>De Tradendis Disciplinis</i>, -and it is highly probable that Mulcaster had read that book before -he treated on the subject of conferences of parents and teachers. -(<i>Positions</i>, p. 284).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">8</span></a> It should be remembered, in connection with these dates, that -Queen Mary was eleven years older than Philip. Mary was Philip’s -second wife; his first wife was Mary of Portugal, whom he married in -1543. She died in 1546.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">9</span></a> <i>See</i> p. 174.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">10</span></a> This edition is not mentioned by Bömer.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">11</span></a> <i>See</i> p. xxvi.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">12</span></a> <i>See</i> p. 196–196.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">13</span></a> p. 21.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">14</span></a> p. 18.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">15</span></a> p. 65.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">16</span></a> In the eighteenth century, the Nonconformist academies, which are -of the first significance as educational institutions, probably, in many -cases, already associated the stages of elementary, secondary, and -university education in one institution.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">17</span></a> The grammar school was called in Latin <i>Ludus literarius</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">18</span></a> <i>E.g.</i>, John Northbrooke: <i>Treatise wherein Dicing, etc., ... are reproved -... Dialogue-wise</i>, 1579 (Reprinted by the Shakespeare -Society); Gilbert Walker: <i>A Manifest Detection of the most Vyle and -Detestable Use of Dice-play</i>, 1552 (Reprinted by the Percy Society); -and by educational writers, <i>e.g.</i>, Roger Ascham: <i>Toxophilus</i> (1545), -and Laurence Humphrey: <i>The Nobles</i> (1560). William Horman, -headmaster of Eton College School, in his <cite>Vulgaria</cite> (in 1519) holds -the opinion: “It is a shame that young gentlemen should lose time -at the dice and tables, cards and hazard.”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">19</span></a> As to charts, <i>e.g.</i>, Sir Thomas Elyot, in the <i>Gouvernour</i> (1531), says: -“I cannot tell what more pleasure should happen to a gentle wit than -to behold in his own house (<i>i.e.</i>, in pictures and maps) everything that -within all the world is contained.”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">20</span></a> <i>See</i> p. 95.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">21</span></a> Dialogue IX.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">22</span></a> Dialogue VIII.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">23</span></a> Which J. T. Freigius duly notes is taken from Ovid: <i>Metamorphoses</i>, -liber vi., and Vergil: <i>Eclogues</i>, vi.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">24</span></a> Vives gives an example in Pandulphus (Dialogue IX.).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">25</span></a> <i>De Tradendis Disciplinis</i>, book iii. chap. 3.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">26</span></a> <i>De Tradendis Disciplinis</i>, book iii. chap. 3.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">27</span></a> <i>De Tradendis Disciplinis</i>, book i. chap. 2.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">28</span></a> <cite>Mémoire sur la vie et les écrits de J. L. Vives</cite>, p. 87.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">29</span></a> <cite>Die lateinischen Schülergespräche der Humanisten</cite>, pp. 163–163.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">30</span></a> Pasce animos nostros Christe caritate tua, qui benignitate -tua alis vitas animantium: sancta sint, Domine, haec tua -munera nobis sumentibus, ut tu, qui ea largiris, sanctus es. -Amen.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">31</span></a> In John Conybeare’s <i>Collection of Proverbs</i> (1580–1580) the -following rendering is given: “One knave will kepe another -companye, one pratteler wille with another, like will to like.” -<i>Letters and Exercises of John Conybeare</i>, p. 42. London: Henry -Frowde, 1905.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">32</span></a> <i>Audire male.</i> To have an evil reputation. Lewis and Short -aptly quote from Milton’s <i>Areopagitica</i>: “For which England -hears ill abroad.”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">33</span></a> On a tombstone. Dr. Bröring quotes from Guicciardini, -<i>Belgicae Descriptio</i>, 1635, where an account is given of the tombstone -to a daughter of the Countess Mathilde of Holland in a -Cloister near the Hague.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">34</span></a> <i>Amphora</i> is a measure for liquids. It was equal to six -gallons seven pints. The <i>congius</i>, in the <i>Tri-congius</i>, was a -measure of one-eighth of an <i>amphora</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">35</span></a> <i>I.e.</i> of the nature of bugs.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">36</span></a> <i>Decoxisse</i> from <i>decoquere</i>—which means both to cook and to -become bankrupt.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">37</span></a> Dr. Bröring quotes from Erasmus’s <i>Adages</i>, Chil. I. Cent. viii. -Prov. 86, to show that formerly men of obscure birth were -termed <i>terrae filii</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">38</span></a> <i>Capitulum lepidissimum</i>—a term of endearment used by -Terence.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">39</span></a> Freigius notes that Jubellius Taurea was by far the strongest -horse of the Campanians, whilst Claudius Asellus was a horseman -of equally renowned horsemanship. The steed challenged the -rider to a contest. <i>See</i> Livy, Bk. 3, Decad. 3.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">40</span></a> Of the town of Tours, in France.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">41</span></a> It is explained by Vives, as a note in the margin, that Curio -is the priest of the parish, commonly called curate.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">42</span></a> As Dr. Bröring remarks, “German” is used in the sense of -“brethren.”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">43</span></a> With dust in winter and mud in spring, you will reap great -grain, Camillus. Macrobius, <i>Satur.</i> v. 20; cf. Vergil, <i>Georgics</i>, i. -101.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">44</span></a> Happy is the man in his heart, and approaching to the -happiness of the gods themselves, whom glory does not agitate, -dazzling with its lying gloss, nor the evil allurements of haughty -luxury, but who lets the days pass peacefully by and silently, and -with the labour of the poor man wins the peace of the blameless -life.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">45</span></a> <i>I.e.</i>, shop packing-paper.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">46</span></a> But dispatch now, don’t put off to future hours. Who does -not do a thing to-day may be less able to do it to-morrow.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">47</span></a> Let words run, the hand is quicker than they; not as yet has -the tongue done its work until the right hand has accomplished -its task.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">48</span></a> Is this always the order of the day, then? Here is full morning -coming through the window-shutters, and making the narrow -crevices look larger with the light; yet we go on snoring, enough -to carry off the fumes of that unmanageable Falernian.—(Conington’s -Translation.)</p></div> - -<div class="footnote"> - -<p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">49</span></a> Arise, already the baker sells breakfast to boys. On every -side, already, the birds announce the dawn by their chirping.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">50</span></a> -</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="line">“Such days, I trow, at the infancy of earth,</div> -<div class="line">Shone forth, and kept the tenor of their birth;</div> -<div class="line">True spring was that, the world was bent on spring,</div> -<div class="line">And eastern breezes check’d their wintry wing:</div> -<div class="line">While cattle drank new light, and man was shown,</div> -<div class="line">A race of iron from a land of stone;</div> -<div class="line">Then savage beasts were launch’d upon the grove,</div> -<div class="line">And constellations on the heaven above;</div> -<div class="line">Nor could young Nature have achieved the birth,</div> -<div class="line i2">Unless a period of repose so sweet</div> -<div class="line i2">Had come to pass, betwixt the cold and heat,</div> -<div class="line">And heaven’s indulgence greeted the new earth.”</div> -<div class="line i10">R. D. Blackmore’s Translation.</div> -</div></div></div> -</div> - -<div class="footnote"> - -<p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">51</span></a> As did Columella, <i>i.e.</i>, <i>pruna cereola</i>. Pliny calls them <i>cerina</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">52</span></a> Freigius’s note: <i>Insularius</i> is equivalent to French <i>concierge</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">53</span></a> Livy, book i.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">54</span></a> Book v. cap. 4, de Cimone; Ovid, <i>Fasti</i>, book ii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">55</span></a> <i>I.e.</i>, the beggar in the house of Ulysses at Ithaca. See Martial, -5, 41, 9.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">56</span></a> <i>Georgics</i>, i. 392. The oil (of lamps is seen) to sparkle and -crumbling fungus to form.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">57</span></a> Sleep, the rest of things, sleep, most gracious of the gods, -peace of the mind, whom anxiety shuns, thou who soothest the -weary bodies from their hard duties and restorest them for their -labour.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">58</span></a> This is a mark of refinement and seemly in one who is cultured—not -to be ignorant of the names of the utensils that are in daily -use in the house.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">59</span></a> <i>Athen.</i> 12. That he was the first to set the Romans the -example of luxury in all things.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">60</span></a> That Apicius exceeded all men in prodigality.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">61</span></a> Cooking vessel with feet for coals.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">62</span></a> I am not willing to be Caesar, to march through the Britons -and to suffer Scythian frosts.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">63</span></a> So says Aelius Spartianus in <i>Life of Hadrian Florus</i> as quoted -by Freigius. See <i>Crinitus</i>, book 15, cap. 5.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">64</span></a> How often the cook seeks pepper and wine for the breakfasts -of the Fabii to smack of the simple beet.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">65</span></a> And heavily used to hang on his arm a bowl with a worn-out -handle.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">66</span></a> Tell me why does the lettuce, which used to finish off the -meals of our ancestors, now begin <i>our</i> meals?</p></div> - -<div class="footnote"> - -<p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">67</span></a> When I, the Lucanian sausage, come, daughter of the swine -of Picenum, then will the crown be given gladly to the snowy -pottage.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">68</span></a> As he passed by one day, Diogenes, who was washing vegetables, -scoffed at him and said: “If you had learnt to live on -these, you would not frequent the courts of kings;” and he said: -“If you knew how to associate with your fellow men, you would -not be washing vegetables.”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">69</span></a> <i>See</i> Cicero, <i>De Oratore</i>, iii. (near the end); Quintilian, i. 10; -Gellius, <i>Noctes Atticae</i>, i. 11.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">70</span></a> <i>Graculus</i> is a jackdaw. Aesop has a story of the jackdaw -with borrowed plumes. Juvenal iii. 78 refers to the <i>Graeculus</i>, -the Roman attempting to play the Greek.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">71</span></a> A red colouring matter.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">72</span></a> On what has been set and is set before us, may Christ deign -to give his blessing.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">73</span></a> Even with three guests, each seems to me to have a different -taste, each requiring quite different foods with his quite different -palate. <span class="smcap">Horace</span>, <i>Epistles</i>, ii. 2, 61, 62.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">74</span></a> <i>Georgics</i>, i. 57.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">75</span></a> We should give little to pleasure, as its due; but all the -more to health. <span class="smcap">Cato</span>, <i>Disticha de Moribus</i>, ii. 28.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">76</span></a> <i>See</i> Varro, <i>De re rustica</i>, III. vi. 6.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">77</span></a> We render thanks to Thee, Father, who has provided so many -things for the enjoyment of men: Grant that, by Thy good-will, -we may come to the feast of Thy Blessedness.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">78</span></a> For getting well from the bite of dog at night, take from the -dog’s hair your remedy.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">79</span></a> Boys play, and play, also, youth and age. Play is the wit, -seriousness, and wisdom of old age. Also human life, what is -it but trifling and empty fable, when virtue is not its sole guiding -principle?</p></div> - -<div class="footnote"> - -<p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">80</span></a> Viz., <i>The Antiochian; or, The Beard-hater</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">81</span></a> <i>I.e.</i>, the small town of the Parisians.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">82</span></a> Vives uses the Roman formula for the passing of laws: -“<em>Velitis, Quirites, jubeatis.</em>” The response of acceptance being: -“<em>Uti rogas.</em>”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">83</span></a> Dr. Bröring renders <i>glabella</i>, “the space between the eyebrows.” -<i>Glabellus</i> is derived from <i>glaber</i>, the root of which is -γλαφ—cf. <em>scalpo</em>, to hollow out—<i>i.e.</i>, smooth, without hair (Lewis -and Short).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">84</span></a> <i>See</i> <i>Valerius Maximus</i>, book vi. chap. vi.</p></div> -<hr /> -<p><span class="pagenum"><a name="Page_243" id="Page_243">243</a></span></p> - -<h3>INDEX</h3> - -<p>[<i>Large Roman numerals refer to the number of the Dialogue; small -Roman numerals refer to the pages of the Introduction; Arabic -numerals refer to the pages of the text.</i>]</p> - -<ul class="IX"><li> -A B C tablet, <a href="#Page_18">18</a></li><li> - -Academy, the, <a href="#Page_xxxix">xxxix.</a></li><li> - -Agonotheta, <a href="#Page_106">106</a></li><li> - -Alarum-clock, <a href="#Page_116">116</a></li><li> - -Anneus, a teacher, <a href="#Page_xliii">xliii.</a>, <a href="#Page_204">204</a></li><li> - -Apparel, court, <a href="#Page_163">163</a></li><li> - -Architriclinus (feast-master), <a href="#Page_30">30</a></li><li> - -Aristotle, <a href="#Page_36">36</a>, <a href="#Page_47">47</a>, <a href="#Page_102">102</a>, <a href="#Page_147">147</a></li><li> - -Ascham, Roger, <a href="#Page_xli">xli.</a></li><li> - -Atlantides, <a href="#Page_98">98</a><br /><br /></li><li> - -Bacchus, <a href="#Page_151">151</a>, <a href="#Page_156">156</a></li><li> - -Baldus, <a href="#Page_106">106</a></li><li> - -Banquet, <a href="#Page_126">126</a>, <a href="#Page_132">132</a></li><li> - -“Baptising” wine, <a href="#Page_139">139</a></li><li> - -Bardus, <a href="#Page_107">107</a></li><li> - -Bartolus, <a href="#Page_106">106</a></li><li> - -Batalarii, <a href="#Page_102">102</a>, <a href="#Page_103">103</a>, <a href="#Page_106">106</a></li><li> - -Beer, <a href="#Page_92">92</a>, <a href="#Page_141">141</a></li><li> - -Beggar, <a href="#Page_43">43</a></li><li> - -Bird, the teacher, <a href="#Page_89">89</a></li><li> - -Birds, different kinds of, <a href="#Page_144">144</a></li><li> - -Blacksmith, <a href="#Page_82">82</a></li><li> - -Boatmen, the scum of the sea, <a href="#Page_59">59</a></li><li> - -Boccaccio, <a href="#Page_96">96</a></li><li> - -Bömer, Dr., <a href="#Page_xxii">xxii.</a></li><li> - -Book-gluer, <a href="#Page_114">114</a></li><li> - -Books, <a href="#Page_179">179</a></li><li> - -Boorish youth, <a href="#Page_52">52</a></li><li> - -Boulogne, <a href="#Page_56">56</a></li><li> - -Bread, different kinds of, <a href="#Page_134">134</a></li><li> - -Breakfast, <a href="#Page_8">8</a>, <a href="#Page_27">27</a></li><li> - -Bruges, <a href="#Page_33">33</a>, <a href="#Page_34">34</a></li><li> - -Budaeus (William Budé), <a href="#Page_vii">vii.</a></li><li> - -Buffoons, <a href="#Page_170">170</a></li><li> - -Busts of authors in library, <a href="#Page_105">105</a><br /><br /></li><li> - -Candles, <a href="#Page_110">110</a></li><li> - -Card-playing, <a href="#Page_185">XXI.</a></li><li> - -Catharine of Aragon, <a href="#Page_xv">xv.</a>, <a href="#Page_xvi">xvi.</a>, <a href="#Page_xxviii">xxviii.</a>, <a href="#Page_96">96</a></li><li> - -<i>Catholicon, The</i>, <a href="#Page_105">105</a></li><li> - -Cato’s distichs quoted, <a href="#Page_137">137</a></li><li> - -Caryatides, <a href="#Page_98">98</a></li><li> - -Cervent, Clara, mother of Vives’ wife, <a href="#Page_xi">xi.</a></li><li> - -Chancellor, the, <a href="#Page_167">167</a></li><li> - -Characteristics of the <i>Dialogues</i>, <a href="#Page_xxxvii">xxxvii.</a></li><li> - -Charts or maps, <a href="#Page_186">186</a></li><li> - -Cheese, <a href="#Page_12">12</a>, <a href="#Page_145">145</a></li><li> - -Cherries, buying of, <a href="#Page_17">17</a>;<ul><li> -cherry-stones as stakes, <a href="#Page_23">23</a></li></ul></li><li> - -Child, and rattle, <a href="#Page_53">53</a></li><li> - -Chrysostom, homilies of, <a href="#Page_151">151</a></li><li> - -<i>Chytropus</i>, <a href="#Page_120">120</a></li><li> - -Cicero, <a href="#Page_113">113</a>;<ul><li> -<cite>Tusculanae Questiones</cite>, <a href="#Page_42">42</a>, <a href="#Page_114">114</a></li></ul></li><li> - -Circe, cup of, <a href="#Page_170">170</a></li><li> - -Clock, <a href="#Page_81">81</a>; mechanical, <a href="#Page_82">82</a></li><li> - -Clothes, <a href="#Page_84">84</a> <i>sqq.</i></li><li> - -Comb, <a href="#Page_4">4</a>;<ul><li> - ivory, <a href="#Page_85">85</a></li></ul></li><li> - -Constable, the, <a href="#Page_165">165</a></li><li> - -“Cooking” accounts, <a href="#Page_50">50</a></li><li> - -Cook-shop, <a href="#Page_118">118</a></li><li> - -Copies, writing, <a href="#Page_74">74</a></li><li> - -Copper-knobs on books, <a href="#Page_113">113</a></li><li> - -Counsellors of the king, <a href="#Page_166">166</a></li><li> - -Courtiers of the king, <a href="#Page_167">167</a></li><li> - -Cuckoo, the, <a href="#Page_46">46</a></li><li> - -Cups, <a href="#Page_31">31</a>, <a href="#Page_51">51</a>, <a href="#Page_128">128</a><br /><br /></li><li> - -Dauphin, the, <a href="#Page_165">165</a></li><li> - -Dead men can speak, <a href="#Page_178">178</a></li><li> - -Deafness, <a href="#Page_42">42</a></li><li> - -de Croy, Cardinal, Vives’ pupil, <a href="#Page_xii">xii.</a></li><li> - -Dedication of Vives’ <i>School Dialogues</i>, <a href="#Page_xxi">xxi.</a><ul><li> -<span class="pagenum"><a name="Page_244" id="Page_244">244</a></span> -Delights of Sight, <a href="#Page_88">88;</a></li><li> -of Hearing, <a href="#Page_89">89;</a></li><li> -of Smell, <a href="#Page_89">89;</a></li><li> -of Taste, <a href="#Page_89">89;</a></li><li> -of Touch, <a href="#Page_90">90</a></li></ul></li><li> - -Demosthenes, <a href="#Page_113">113</a></li><li> - -Dialectic, <a href="#Page_102">102</a></li><li> - -Dice-player, Curius the, <a href="#Page_44">44</a></li><li> - -Dignitaries of the court, <a href="#Page_165">165</a></li><li> - -Dilia, river, <a href="#Page_83">83</a></li><li> - -Dining-room, <a href="#Page_96">96</a>, <a href="#Page_128">128</a></li><li> - -Diogenes, <a href="#Page_125">125</a>, <a href="#Page_136">136</a></li><li> - -Discovery of the New World, <a href="#Page_95">95</a></li><li> - -Disease of thirst, <a href="#Page_161">161</a></li><li> - -Disputing, <a href="#Page_20">20</a></li><li> - -Dog, <a href="#Page_7">7</a>, <a href="#Page_15">15</a>, <a href="#Page_41">41</a>, <a href="#Page_44">44</a></li><li> - -Door-angels, <a href="#Page_94">94</a></li><li> - -Drama, and the <i>Dialogues</i>, <a href="#Page_xxxvii">xxxvii.</a></li><li> - -Drawing lots, <a href="#Page_189">189</a></li><li> - -Dressing, <a href="#Page_2">2</a> <i>sqq.</i></li><li> - -Drinking, <a href="#Page_27">27</a>, <a href="#Page_28">28</a>, <a href="#Page_30">30</a>, <a href="#Page_45">45</a>;<ul><li> -water, <a href="#Page_28">28</a>, <a href="#Page_42">42;</a></li><li> -wine, <a href="#Page_28">28</a>, <a href="#Page_42">42;</a></li><li> -beer, <a href="#Page_31">31</a></li></ul></li><li> - -Drivers, the scum of the earth, <a href="#Page_59">59</a></li><li> - -Drunkenness, <a href="#Page_xlvi">xlvi.</a>, <a href="#Page_150">XVIII.</a>;<ul><li> -effects of, <a href="#Page_160">160</a></li></ul></li><li> - -Dullard, John, <a href="#Page_xi">xi.</a></li><li> - -Dürer, Albrecht, <a href="#Page_210">210</a></li><li> - -Dury, John, and the Academy, <a href="#Page_xl">xl.</a><br /></li><li> - -Earth, the, a fruitful mother, <a href="#Page_53">53</a></li><li> - -Eating, <a href="#Page_27">27</a></li><li> - -Education, <a href="#Page_219">XXIV.</a>;<ul><li> -noble, <a href="#Page_233">233</a></li></ul></li><li> - -Elegance of clothes as well as words, <a href="#Page_47">47</a></li><li> - -Elyot, Sir Thomas, <a href="#Page_xxxv">xxxv.</a>, <a href="#Page_xli">xli.</a></li><li> - -Erasmus, <a href="#Page_vii">vii.</a>, <a href="#Page_xi">xi.</a></li><li> - -<cite>Exercitatio</cite>, the Latin title for the <i>Dialogues</i>, <a href="#Page_vii">vii.</a><br /><br /></li><li> - -Fish, different kinds of, <a href="#Page_143">143</a></li><li> - -“Flat” wine, <a href="#Page_139">139</a></li><li> - -Flea, <a href="#Page_83">83</a>, <a href="#Page_115">115</a></li><li> - -Fleming, <a href="#Page_33">33</a>;<ul><li> -without a knife, <a href="#Page_33">33</a></li></ul></li><li> - -Florus quoted, <a href="#Page_122">122</a></li><li> - -Foods, <a href="#Page_37">37</a>, <a href="#Page_26">VII.</a>, <a href="#Page_92">92</a>, <a href="#Page_117">XV.</a></li><li> - -Freigius, J. T., editor of <i>Dialogues</i>, <a href="#Page_xxxiv">xxxiv.</a>, <a href="#Page_li">li.</a></li><li> - -Frenchmen, <a href="#Page_104">104</a></li><li> - -Friendships arranged for children by parents, <a href="#Page_242">242</a></li><li> - -Fruits, <a href="#Page_135">135.</a> <i>sqq.</i><br /><br /></li><li> - -Games, <a href="#Page_xli">xli.</a>;<ul><li> -ball, <a href="#Page_2">2;</a></li><li> -dice-playing, <a href="#Page_2">2</a>, <a href="#Page_13">13</a>, <a href="#Page_23">23;</a></li><li> -nuts, <a href="#Page_22">22;</a></li><li> -odd and even, <a href="#Page_22">22;</a></li><li> -draughts, <a href="#Page_24">24;</a></li><li> -playing-cards, <a href="#Page_24">24;</a></li><li> -tennis, <a href="#Page_202">202</a></li></ul></li><li> - -Genders, number of, <a href="#Page_35">35</a></li><li> - -German, <a href="#Page_120">120</a></li><li> - -Geometry, <a href="#Page_16">16</a></li><li> - -Getting up, <a href="#Page_1">1</a></li><li> - -Godelina of Flanders, <a href="#Page_96">96</a></li><li> - -Goldfinch, <a href="#Page_127">127</a></li><li> - -Good, the real, <a href="#Page_228">228</a> <i>sqq.</i></li><li> - -Governing, art of, <a href="#Page_177">177</a></li><li> - -Grace before meat, <a href="#Page_33">33</a>, <a href="#Page_131">131</a>;<ul><li> -after meat, <a href="#Page_38">38</a>, <a href="#Page_148">148</a></li></ul></li><li> - -Grammar, <a href="#Page_2">2</a>, <a href="#Page_35">35</a>, <a href="#Page_102">102</a></li><li> - -Grammarians, asses, <a href="#Page_119">119</a>, <a href="#Page_120">120</a></li><li> - -Greek in the <i>Dialogues</i>, <a href="#Page_xxxv">xxxv.</a></li><li> - -Greetings, morning, <a href="#Page_6">6</a></li><li> - -Griselda, <a href="#Page_96">96</a></li><li> - -Guest, school-boy, <a href="#Page_32">32</a><br /><br /></li><li> - -Helen, <a href="#Page_97">97</a></li><li> - -Holiday from school, <a href="#Page_56">56</a></li><li> - -Holocolax, <a href="#Page_165">165</a></li><li> - -Home and school life, <a href="#Page_xxiii">xxiii.</a></li><li> - -Homer, <a href="#Page_97">97</a></li><li> - -Horace quoted, <a href="#Page_53">53</a>, <a href="#Page_135">135</a></li><li> - -Horses, and their trappings, <a href="#Page_55">IX.</a></li><li> - -Host, a kindly, <a href="#Page_153">153</a></li><li> - -Hour-bells, <a href="#Page_40">40</a></li><li> - -Hours of teaching, <a href="#Page_103">103</a></li><li> - -House, the new, <a href="#Page_93">93</a>;<ul><li> -keeper, <a href="#Page_32">32</a></li></ul></li><li> - -Housteville, Aegidius de, <a href="#Page_xxxvi">xxxvi.</a></li><li> - -Hugutio, <a href="#Page_105">105</a></li><li> - -Hunter, Mannius the, <a href="#Page_44">44</a><br /><br /></li><li> - -Ink, <a href="#Page_72">72</a></li><li> - -Inscriptions in houses, <a href="#Page_97">97</a></li><li> - -Intemperance, <a href="#Page_241">241</a></li><li> - -Isocrates quoted, <a href="#Page_177">177</a><br /><br /></li><li> - -Joannius, Honoratus, learned man of Valencia, <a href="#Page_205">205</a></li><li> - -Joviality, the gate of drunkenness, <a href="#Page_161">161</a></li><li> - -Jugglers, <a href="#Page_170">170</a><br /><br /></li><li> - -Keeper of Archives, the, <a href="#Page_167">167</a></li><li> - -King, the, <a href="#Page_165">165</a>;<ul><li> -the palace of the, <a href="#Page_163">163</a></li></ul></li><li> - -Kitchen, the, <a href="#Page_117">XV.</a>, <a href="#Page_31">31</a>;<ul><li> -maid, <a href="#Page_31">31</a><br /><br /></li></ul></li><li> - -Ladies’ quarters in the court, <a href="#Page_169">169</a></li><li> - -Lapinius, Euphrosynus, <a href="#Page_xxxvi">xxxvi.</a></li><li> -<span class="pagenum"><a name="Page_245" id="Page_245">245</a></span> -Latin speaking, <a href="#Page_xxx">xxx.</a>, <a href="#Page_34">34</a></li><li> - -Laws of play, <a href="#Page_xliii">xliii.</a>, <a href="#Page_206">206</a>-9</li><li> - -Lebrija (or Nebrissensis), Antonio de, <a href="#Page_x">x.</a>, <a href="#Page_65">65</a></li><li> - -Lecture-room, <a href="#Page_65">65</a></li><li> - -Letter-carrier, <a href="#Page_51">51</a>, <a href="#Page_70">70</a></li><li> - -Letters, <a href="#Page_18">18</a>, <a href="#Page_21">21</a></li><li> - -Library, school, <a href="#Page_105">105</a></li><li> - -Licentiates, <a href="#Page_103">103</a></li><li> - -Lie-telling, <a href="#Page_13">13</a></li><li> - -Life, a journey, <a href="#Page_179">179</a></li><li> - -Literature out of the class-room, <a href="#Page_188">188</a></li><li> - -Litigants of the king’s court, <a href="#Page_167">167</a></li><li> - -Livy, lost decads, <a href="#Page_211">211</a></li><li> - -Logic, <a href="#Page_2">2</a></li><li> - -Louvain, inhabitants of (Lovanians), <a href="#Page_47">47</a></li><li> - -Lover, the, <a href="#Page_48">48</a></li><li> - -Lucretia, picture of, <a href="#Page_95">95</a></li><li> - -<i>Ludus literarius</i>, a playing with letters, the Latin for a school, <a href="#Page_19">19</a></li><li> - -Lunch, <a href="#Page_27">27</a></li><li> - -Lutetia (Paris), <a href="#Page_199">199</a></li><li> - -Lying, <a href="#Page_241">241</a></li><li> - -Lyons, <a href="#Page_116">116</a><br /><br /></li><li> - -Magistrates, honour due to, <a href="#Page_237">237</a></li><li> - -Maid-servants, <a href="#Page_1">I.</a>, <a href="#Page_21">VI.</a>, <a href="#Page_26">VII.</a>, <a href="#Page_52">52</a>, <a href="#Page_83">83</a></li><li> - -Manners, at table, <a href="#Page_37">37</a></li><li> - -Maps, <a href="#Page_xlii">xlii.</a></li><li> - -March, family name of Vives’ mother, <a href="#Page_vii">vii.</a></li><li> - -Market, the, at Valencia, <a href="#Page_205">205</a></li><li> - -Martial quoted, <a href="#Page_45">45</a>, <a href="#Page_79">79</a>, <a href="#Page_81">81</a>, <a href="#Page_122">122</a>, <a href="#Page_123">123</a></li><li> - -Master of the feast, the king’s, <a href="#Page_168">168</a></li><li> - -Master of the horse, <a href="#Page_165">165</a></li><li> - -Market, <a href="#Page_36">36</a></li><li> - -Meals, <a href="#Page_24">24</a></li><li> - -Meats, <a href="#Page_137">137</a></li><li> - -Mena, Juan de, quoted, <a href="#Page_xlv">xlv.</a>, <a href="#Page_88">88</a></li><li> - -Merchant, the, <a href="#Page_49">49</a></li><li> - -Miller, the, <a href="#Page_134">134</a></li><li> - -Milton, John, <a href="#Page_xxvii">xxvii.</a>, <a href="#Page_xl">xl.</a></li><li> - -Mimus quoted, <a href="#Page_156">156</a></li><li> - -Modesty, real and fictitious, <a href="#Page_227">227</a></li><li> - -Monastery, Carthusian, <a href="#Page_87">87</a>;<ul><li> -Franciscan, <a href="#Page_87">87</a></li></ul></li><li> - -Moor, a white, <a href="#Page_23">23</a></li><li> - -Morning best for learning, <a href="#Page_92">92</a></li><li> - -Mortar, <a href="#Page_122">122</a></li><li> - -Mosquito-net, <a href="#Page_115">115</a></li><li> - -Motta, Peter, <a href="#Page_xxxv">xxxv.</a>, <a href="#Page_xxxvi">xxxvi.</a></li><li> - -Mountebank, <a href="#Page_3">3</a></li><li> - -Mulcaster, Richard, <a href="#Page_xxiv">xxiv.</a>, <a href="#Page_xli">xli.</a></li><li> - -Muses, number of the, <a href="#Page_136">136</a></li><li> - -Music of birds, <a href="#Page_89">89</a></li><li> - -Mysteries, study of, by nobles, <a href="#Page_222">222</a><br /><br /></li><li> - -Names of Vives’ friends in the <i>Dialogues</i>, <a href="#Page_xxxiii">xxxiii.</a></li><li> - -Napkin, <a href="#Page_32">32</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a></li><li> - -Nature, in the <i>Dialogues</i>, <a href="#Page_xliv">xliv.</a></li><li> - -Nazianzenus, <a href="#Page_113">113</a></li><li> - -Neapolitan horse, <a href="#Page_176">176</a></li><li> - -Nebrissensis, Antonius, <i>see</i> Lebrija</li><li> - -Nightingale, the, <a href="#Page_45">45</a>, <a href="#Page_88">88</a>-9</li><li> - -Night-studies, <a href="#Page_110">110</a>, <a href="#Page_111">111</a>, <a href="#Page_112">112</a></li><li> - -Noah, <a href="#Page_157">157</a></li><li> - -Nobility, ignorance of writing, <a href="#Page_67">67</a>;<ul><li> -contempt of knowledge, <a href="#Page_69">69</a></li></ul></li><li> - -Nobles and education, <a href="#Page_219">XXIV.</a></li><li> - -Nut-shells, used by boys for ants’ houses, <a href="#Page_22">22</a><br /><br /></li><li> - -Obedience to the laws, <a href="#Page_239">239</a></li><li> - -Occupation of courtiers, <a href="#Page_170">170</a></li><li> - -Old men, <a href="#Page_180">180</a>, <a href="#Page_228">228</a></li><li> - -One-eyed carpenter, <a href="#Page_52">52</a></li><li> - -Opinions of Vives held by Budé, Erasmus, xii.;<ul><li> -and Sir Thomas More, <a href="#Page_xiii">xiii.</a></li></ul></li><li> - -Oppugnator, <a href="#Page_107">107</a></li><li> - -Orbilius, the schoolmaster, <a href="#Page_91">91</a></li><li> - -Ovid quoted, <a href="#Page_78">78</a>, <a href="#Page_116">116</a>, <a href="#Page_234">234</a><br /><br /></li><li> - -Painting, <a href="#Page_210">XXIII.</a></li><li> - -Palimpsist, <a href="#Page_71">71</a></li><li> - -Pantry, <a href="#Page_36">36</a></li><li> - -Paper, <a href="#Page_73">73</a></li><li> - -Papias, <a href="#Page_105">105</a></li><li> - -Paris, <a href="#Page_116">116</a>;<ul><li> -University of, <a href="#Page_199">199</a></li></ul></li><li> - -Parts of the body, <a href="#Page_210">XXIII.</a></li><li> - -Pastry-cook, <a href="#Page_147">147</a></li><li> - -Paul, the Apostle, <a href="#Page_96">96</a></li><li> - -Pauline precept, <a href="#Page_141">141</a></li><li> - -Persians, <a href="#Page_136">136</a>, <a href="#Page_215">215</a></li><li> - -Persius quoted, <a href="#Page_80">80</a></li><li> - -Pestle, <a href="#Page_122">122</a></li><li> - -Philip, Prince, <a href="#Page_xxii">xxii.</a>, <a href="#Page_xxvii">xxvii.</a>, <a href="#Page_xxviii">xxviii.</a>, <a href="#Page_172">XX.</a>;<ul><li> -“the darling of Spain,” <a href="#Page_176">176</a></li></ul></li><li> - -<span class="pagenum"><a name="Page_246" id="Page_246">246</a></span> -Philosophers, <a href="#Page_46">46</a></li><li> - -Physicians and wine, <a href="#Page_140">140</a></li><li> - -Pictures, <a href="#Page_95">95</a></li><li> - -<i>Pietas literata</i>, ideal of, <a href="#Page_xlviii">xlviii.</a></li><li> - -Piety, <a href="#Page_145">145</a></li><li> - -Plato, <a href="#Page_36">36</a>, <a href="#Page_105">105</a>;<ul><li> -authority of, <a href="#Page_239">239</a></li></ul></li><li> - -Plautus quoted, <a href="#Page_152">152</a>, <a href="#Page_207">207</a></li><li> - -Play of being king, <a href="#Page_175">175</a></li><li> - -Playing with dog, <a href="#Page_7">7</a></li><li> - -Pliny, <a href="#Page_20">20</a>, <a href="#Page_40">40</a>, <a href="#Page_46">46</a>, <a href="#Page_88">88</a>, <a href="#Page_149">149</a></li><li> - -Points, <a href="#Page_2">2</a>, <a href="#Page_23">23</a></li><li> - -Polaemon, <a href="#Page_232">232</a></li><li> - -Popularity-hunting, <a href="#Page_222">222</a></li><li> - -Pottage, <a href="#Page_142">142</a></li><li> - -Prayer, <a href="#Page_5">5</a>;<ul><li> -the Lord’s, <a href="#Page_5">5;</a></li><li> -morning, <a href="#Page_1">1</a>, <a href="#Page_83">83</a>, <a href="#Page_87">87;</a></li><li> -to the saints, <a href="#Page_234">234;</a></li><li> -to Christ, <a href="#Page_237">237</a></li></ul></li><li> - -Preachers in churches, <a href="#Page_225">225</a></li><li> - -Precepts of education, <a href="#Page_l">l.</a>, <a href="#Page_234">XXV.</a></li><li> - -Priests and literature, <a href="#Page_173">173</a></li><li> - -Principal (<i>gymnasiarcha</i>), <a href="#Page_43">43</a></li><li> - -Propugnator, <a href="#Page_107">107</a></li><li> - -Pythagoras, <a href="#Page_116">116</a><br /><br /></li><li> - -Quills, <a href="#Page_70">70</a>;<ul><li> -quill-sheath, <a href="#Page_70">70;</a></li><li> -goose-quills, <a href="#Page_71">71;</a></li><li> -hen’s quills, <a href="#Page_71">71;</a></li><li> -making of quill-pens, <a href="#Page_71">71</a></li></ul></li><li> - -Quintilian quoted, <a href="#Page_65">65</a><br /><br /></li><li> - -Reading, <a href="#Page_18">18</a> <i>sqq.</i></li><li> - -Recreation, grounds, <a href="#Page_87">87</a>;<ul><li> -in bad weather, <a href="#Page_185">185</a></li></ul></li><li> - -Reeds (pens), <a href="#Page_70">70</a>, <a href="#Page_113">113</a></li><li> - -Respect to the old, <a href="#Page_237">237</a></li><li> - -Reverence of priests, <a href="#Page_237">237</a></li><li> - -Rhetoric, <a href="#Page_102">102</a></li><li> - -River, <a href="#Page_61">61</a>, <a href="#Page_183">183</a></li><li> - -Rome, <a href="#Page_118">118</a></li><li> - -Rope-dancer (<i>funambulus</i>), <a href="#Page_51">51</a></li><li> - -Rush-mats, <a href="#Page_97">97</a><br /><br /></li><li> - -Saviour, our, quoted, <a href="#Page_141">141</a></li><li> - -Scaevola, Mutius, <a href="#Page_97">97</a></li><li> - -Scaevolae, <a href="#Page_217">217</a></li><li> - -Scholarship ill-esteemed in Belgium, <a href="#Page_154">154</a></li><li> - -School, <a href="#Page_2">2</a>, <a href="#Page_8">8</a>, <a href="#Page_9">9</a>, <a href="#Page_10">10</a>, <a href="#Page_11">11</a>, <a href="#Page_19">19</a>;<ul><li> -Vives’ idea of the, <a href="#Page_xxxix">xxxix.</a></li></ul></li><li> - -School-fees, <a href="#Page_10">10</a></li><li> - -Schoolmasters, <a href="#Page_9">9</a>, <a href="#Page_15">15</a>, <a href="#Page_36">36</a>, <a href="#Page_122">122</a>, <a href="#Page_123">123</a>, <a href="#Page_136">136</a></li><li> - -Scipio Africanus, <a href="#Page_210">210</a></li><li> - -Seal, of letters, <a href="#Page_70">70</a></li><li> - -Secretaries to nobles, <a href="#Page_70">70</a></li><li> - -Silence before elders and superiors, <a href="#Page_238">238</a></li><li> - -Siliceus, literary tutor of Prince Philip, <a href="#Page_173">173</a></li><li> - -Sister, Vives’, <a href="#Page_201">201</a></li><li> - -Sky, the open, <a href="#Page_64">64</a></li><li> - -Slavery of ignorance, <a href="#Page_174">174</a></li><li> - -Sluggishness, danger of, <a href="#Page_184">184</a></li><li> - -Socrates, <a href="#Page_105">105</a></li><li> - -Sophocles, <a href="#Page_114">114</a></li><li> - -Spaniards, <a href="#Page_92">92</a>, <a href="#Page_104">104</a></li><li> - -Spanish cap, <a href="#Page_87">87</a></li><li> - -Spanish inn, <a href="#Page_126">126</a></li><li> - -Spanish navigations, <a href="#Page_95">95</a></li><li> - -Spanish triumph (in cards), <a href="#Page_189">189</a></li><li> - -Spring, <a href="#Page_88">88</a></li><li> - -Stakes, <a href="#Page_23">23</a>, <a href="#Page_191">191</a></li><li> - -Statues in a house, <a href="#Page_96">96</a> <i>sqq.</i></li><li> - -Statutes of schools enjoining Vives’ <i>Dialogues</i>, <a href="#Page_xxxiv">xxxiv.</a></li><li> - -“Still” wine, <a href="#Page_139">139</a></li><li> - -Stories, nineteen, told by students, <a href="#Page_39">VIII.</a></li><li> - -Stunica, educator of Prince Philip, <a href="#Page_173">173</a></li><li> - -Style of <i>Dialogues</i>, <a href="#Page_xxxvi">xxxvi.</a></li><li> - -Styles (pens), <a href="#Page_70">70</a></li><li> - -Subject-matter and style of <i>Dialogues</i>, <a href="#Page_xxxii">xxxii.</a></li><li> - -Suits in cards, names of, <a href="#Page_189">189</a></li><li> - -Summer-house, <a href="#Page_97">97</a></li><li> - -Sun-dial, <a href="#Page_82">82</a></li><li> - -Syracusans, <a href="#Page_111">111</a><br /><br /></li><li> - -Tapestry, <a href="#Page_97">97</a></li><li> - -Teacher, <a href="#Page_54">54</a>, <a href="#Page_101">101</a>;<ul><li> -choice of, <a href="#Page_9">9</a>, <a href="#Page_19">19</a>, <a href="#Page_25">25</a>, <a href="#Page_31">31</a></li></ul></li><li> - -Teachers in Belgium, <a href="#Page_154">154</a>;<ul><li> -Pandulfus, <a href="#Page_56">56;</a></li><li> -the best living, <a href="#Page_179">179;</a></li><li> -clients of nobles, <a href="#Page_223">223</a></li></ul></li><li> - -Tennis in France and Belgium, <a href="#Page_202">202</a>;<ul><li> -in Valencia, <a href="#Page_203">203</a></li></ul></li><li> - -“Thanks” to a host, <a href="#Page_148">148</a>-9</li><li> - -Thrashing by teachers, <a href="#Page_70">70</a></li><li> - -Tongs, <a href="#Page_119">119</a></li><li> - -Trunk, story arising from the, <a href="#Page_39">39</a></li><li> - -Truth and flattery at court, <a href="#Page_170">170</a>-1</li><li> - -Truth-speaking, <a href="#Page_241">241</a></li><li> - -Tumbler, the, <a href="#Page_51">51</a></li><li> -<span class="pagenum"><a name="Page_247" id="Page_247">247</a></span> -Turkey-carpets, <a href="#Page_130">130</a></li><li> - -Twins, <a href="#Page_43">43</a></li><li> - -Tyrones, <a href="#Page_102">102</a><br /><br /></li><li> - -Umpire, <a href="#Page_25">25</a></li><li> - -Urbanity, <a href="#Page_233">233</a></li><li> - -Ushers’ conversation at school-meal, <a href="#Page_35">35</a> <i>sqq.</i><br /><br /></li><li> - -Valdaura, Margaret, wife of Vives, <a href="#Page_xi">xi.</a>, <a href="#Page_xxxiii">xxxiii.</a></li><li> - -Valencia, city of, <a href="#Page_198">XXII.</a></li><li> - -Valerius Maximus, <a href="#Page_95">95</a></li><li> - -Valla, Laurentius, <a href="#Page_xx">xx.</a>, <a href="#Page_47">47</a></li><li> - -Vegetables, selling of, <a href="#Page_15">15</a></li><li> - -Vergil, <a href="#Page_40">40</a>, <a href="#Page_54">54</a>, <a href="#Page_91">91</a>, <a href="#Page_112">112</a>, <a href="#Page_123">123</a>, <a href="#Page_136">136</a></li><li> - -Vernacular, in education, <a href="#Page_xlvi">xlvi.</a>-xlviii.</li><li> - -Vernacular literature before the Renascence, <a href="#Page_xviii">xviii.</a></li><li> - -Verse-maker, Mannius the, <a href="#Page_44">44</a></li><li> - -Verse-making, <a href="#Page_123">123</a></li><li> - -Vives, J. L., at school at Valencia, <a href="#Page_ix">ix.</a>;<ul><li> -his schoolmasters, <a href="#Page_x">x.</a>;</li><li> -one of the Renascence triumvirate, <a href="#Page_vii">vii.</a>;</li><li> -his parents, <a href="#Page_vii">vii.</a>-ix.;</li><li> -and scholasticism, <a href="#Page_ix">ix.</a>;</li><li> -at Paris, <a href="#Page_xi">xi.</a>;</li><li> -at Bruges, <a href="#Page_xi">xi.</a>;</li><li> -at Louvain, <a href="#Page_xi">xi.</a>;</li><li> -at Lyons, <a href="#Page_xi">xi.</a>;</li><li> -and Princess Mary, <a href="#Page_xiv">xiv.</a>;</li><li> -life in London, <a href="#Page_xv">xv.</a>;</li><li> -his wife, Margaret Valdaura, <a href="#Page_xv">xv.</a>;</li><li> -and boys, xxxvii., <a href="#Page_l">l.</a>;</li><li> -his <i>De Tradendis Disciplinis</i>, vii., x., <a href="#Page_xvi">xvi.</a>;</li><li> -his <i>De Institutione Feminae Christianae</i>, viii., <a href="#Page_xiv">xiv.</a>;</li><li> -commentary on St. Augustine’s <cite>Civitas Dei</cite>, <a href="#Page_xiii">xiii.</a>;</li><li> -his <cite>Introductio ad Sapientiam</cite>, <a href="#Page_xv">xv.</a>;</li><li> -his <cite>De Officio Mariti</cite>, <a href="#Page_xvi">xvi.</a>;</li><li> -his <cite>De Europae Dissidiis et Bello Turico</cite>, <a href="#Page_xvi">xvi.</a>;</li><li> -his <cite>De Veritate Fidei Christianae</cite>, <a href="#Page_xvi">xvi.</a>;</li><li> -his <cite>De Anima</cite>, <a href="#Page_xvi">xvi.</a></li></ul></li><li> - -Vives, J. L., references to himself in the <i>Dialogues</i>: a sufferer from gout, <a href="#Page_34">34</a>;<ul><li> -names wells in the city of Louvain, <a href="#Page_92">92;</a></li><li> -his verse-writing, <a href="#Page_196">196</a>-7;</li><li> -his father’s house in Valencia, <a href="#Page_201">201</a><br /><br /></li></ul></li><li> - -Wainscoting, <a href="#Page_97">97</a></li><li> - -Wash-basins, <a href="#Page_129">129</a></li><li> - -Washing, <a href="#Page_4">4</a>, <a href="#Page_86">86</a></li><li> - -Watch (<i>horologium viatorium</i>), <a href="#Page_40">40</a></li><li> - -Water, <a href="#Page_92">92</a>, <a href="#Page_141">141</a></li><li> - -Water-drinking, <a href="#Page_xlv">xlv.</a></li><li> - -Well, the Latin and the Greek at Louvain, <a href="#Page_92">92</a></li><li> - -Whist, French and Spanish, <a href="#Page_189">189</a></li><li> - -Wife of a drunkard, <a href="#Page_151">151</a></li><li> - -Winding-stairs, <a href="#Page_96">96</a></li><li> - -Window-panes, <a href="#Page_96">96</a></li><li> - -Windows, wooden and glass, <a href="#Page_1">1</a></li><li> - -Wine, <a href="#Page_137">137</a></li><li> - -Wine-cellar, <a href="#Page_98">98</a></li><li> - -Wine-drinking, <a href="#Page_xlv">xlv.</a></li><li> - -Writing, <a href="#Page_65">X.</a>;<ul><li> -usefulness of, <a href="#Page_66">66;</a></li><li> -writing-master, <a href="#Page_68">68</a></li></ul></li><li> - -Writing-tablet, <a href="#Page_21">21</a><br /><br /></li><li> - -Xenocrates, <a href="#Page_232">232</a></li><li> - -Xenophon, <a href="#Page_105">105</a>, <a href="#Page_113">113</a><br /><br /></li><li> - -Zabatta, Angela, learned lady of Valencia, <a href="#Page_201">201</a></li></ul> - -<p class="center">THE END</p> - -<p class="center">THE TEMPLE PRESS, PRINTERS, LETCHWORTH -</p> - - - - - - - -<pre> - - - - - -End of Project Gutenberg's Tudor school-boy life, by Juan Luis Vives - -*** END OF THIS PROJECT GUTENBERG EBOOK TUDOR SCHOOL-BOY LIFE *** - -***** This file should be named 56286-h.htm or 56286-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/6/2/8/56286/ - -Produced by Clarity, Turgut Dincer and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/Canadian Libraries) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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