looked. Accordingly, if any conversation should arise among uninstructed persons about any theorem, generally be silent; for there is great danger that you will immediately vomit up what you have not digested. And when a man shall say to you that you know nothing, and you are not vexed, then be sure that you have begun the work (of philosophy). For even sheep do not vomit up their grass and show to the shepherds how much they have eaten; but when they have internally digested the pasture, they produce externally wool and milk. Do you also show not your theorems to the uninstructed, but show the acts which come from their digestion.

XLVII

When at a small cost you are supplied with everything for the body, do not be proud of this; nor, if you drink water, say on every occasion, I drink water. But consider first how much more frugal the poor are than we, and how much more enduring of labor. And if you ever wish to exercise yourself in labor and endurance, do it for yourself and not for others. Do not embrace statues; but if you are ever very thirsty, take a draught of cold water and spit it out, and tell no man.

XLVIII

The condition and characteristic of an uninstructed person is this: he never expects from himself profit (advantage) nor harm, but from externals. The condition and characteristic of a philosopher is this: he expects all advantage and all harm from himself. The signs (marks) of one who is making progress are these: he censures no man, he praises no man, he blames no man, he accuses no man, he says nothing about himself as if he were somebody or knew something; when he is impeded at all or hindered, he blames himself; if a man praises him he ridicules the praiser to himself; if a man censures him he makes no defense; he goes about like weak persons, being careful not to move any of the things which are placed, before they are firmly fixed; he removes all desire from himself, and he transfers aversion (Exxov) to those things only of the things within our power which are contrary to nature; he employs a moderate movement towards everything; whether he is considered foolish or ignorant he cares not; and in a word he watches himself as if he were an enemy and lying in ambush.

XLIX

When a man is proud because he can understand and explain the writings of Chrysippus, say to yourself, If Chrysippus had not written obscurely, this man would have had nothing to be proud of. But what is it that I wish? To understand nature and to follow it. I inquire therefore who is the interpreter? and when I have heard that it is Chrysippus, I come to him (the interpreter). But I do not understand what is written, and therefore I seek the interpreter. And so far there is yet nothing to be proud of. But when I shall have found the interpreter, the thing that remains is to use the precepts (the lessons). This itself is the only thing to be proud of. But if I shall admire the exposition, what else have I been made unless a grammarian instead of a philosopher? except in one thing, that I am explaining Chrysippus instead of Homer. When, then, any man says to me, Read Chrysippus to me, I rather blush, when I cannot show my acts like to and consistent with his words.

L

Whatever things (rules) are proposed to you (for the conduct of life) abide by them, as if they were laws, as if you would be guilty of impiety if you transgressed any of them. And whatever any man shall say about you, do not attend to it; for this is no affair of yours. How long will you then still defer thinking yourself worthy of the best things, and in no matter transgressing the distinctive reason? Have you accepted the theorems (rules), which it was your duty to agree to, and have you agreed to them? what teacher then do you still expect that you defer to him the correction of yourself? You are no longer a youth, but already a full-grown man. If, then, you are negligent and slothful, and are continually making procrastination after procrastination, and proposal (intention) after proposal, and fixing day after day, after which you will attend to yourself, you will not know that you are not making improvement, but you will continue ignorant (uninstructed) both while you live and till you die. Immediately then think it right to live as a full-grown man, and one who is making proficiency, and let everything which appears to you to be the best be to you a law which must not be transgressed. And if anything laborious or pleasant or glorious or inglorious be presented to you, remember that now is the con

test, now are the Olympic games, and they cannot be deferred; and that it depends on one defeat and one giving way that progress is either lost or maintained. Socrates in this way became perfect, in all things improving himself, attending to nothing except to reason. But you, though you are not yet a Socrates, ought to live as one who wishes to be a Socrates.

LI

The first and most necessary place (part, Tóлos) in philosophy is the use of theorems (precepts, Oewpripara), for instance, that we must not lie; the second part is that of demonstrations, for instance, How is it proved that we ought not to lie? The third is that which is confirmatory of these two, and explanatory, for example, How is this a demonstration? For what is demonstration, what is consequence, what is contradiction, what is truth, what is falsehood? The third part (topic) is necessary on account of the second, and the second on account of the first; but the most necessary and that on which we ought to rest is the first. But we do the contrary. For we spend our time on the third topic, and all our earnestness is about it; but we entirely neglect the first. Therefore we lie; but the demonstration that we ought not to lie we have ready to hand.

LII

In everything (circumstance) we should hold these maxims ready to hand:

"Lead me, O Zeus, and thou O Destiny,
The way that I am bid by you to go:

To follow I am ready. If I choose not,

I make myself a wretch, and still must follow.

"But whoso nobly yields unto necessity,

We hold him wise, and skill'd in things divine."

and the third also: "O Crito, if so it please the gods, so let it be; Anytus and Melitus are able indeed to kill me, but they cannot harm me."

Complete. Translation of George Long.

ROGER ASCHAM

(1515-1568)

OGER ASCHAM, author of "The Schoolmaster," and one of the

greatest classical scholars of England, was born at Kirby Wiske in Yorkshire in 1515. He graduated at Cambridge in 1536, and in 1548 became tutor to the Princess Elizabeth. He is sometimes called the "Father of English Prose," because of the preference he showed for it at a time when Latin was the universal language of scholarship. His "Toxophilus," a treatise on archery, in dialogue form, is frequently quoted to illustrate the prose English of his time, but it does not compare in interest with the quaint and varied learning of "The Schoolmaster." Ascham died at London, December 30th, 1568.

IT

THE EDUCATION OF A GENTLEMAN

IS Is a notable tale, that old Sir Roger Chamloe, sometime Chief-Justice, would tell of himself. When he was Ancient in Inn of Court, certain young gentlemen were brought before him to be corrected for certain misorders. And one of the lustiest said: "Sir, we be young gentlemen, and wise men before us have proved all fashions, and yet those have done full well"; this they said because it was well known that Sir Roger had been a good fellow in his youth. But he answered them very wisely. "Indeed," saith he, "in youth I was as you are now; and I had twelve fellows like unto myself, but not one of them came to a good end. And therefore follow not my example in youth, but follow my counsel in age, if ever ye think to come to this place, or to these years, that I am come unto, lest ye meet either with poverty or Tyburn on the way."

Thus experience of all fashions in youth, being in proof always dangerous, in issue seldom lucky, is a way indeed to overmuch knowledge, yet used commonly of such men, which be either carried by some curious affection of mind, or driven by some hard necessity of life to hazard the trial of over many perilous adventures.

Erasmus, the honor of learning of all our time, said wisely that experience is the common schoolhouse of fools and ill men. Men of wit and honesty be otherwise instructed, for there be that keep them out of fire, and yet was never burned; that beware of water, and yet was never nigh drowning; that hate harlots, and was never at the stews; that abhor falsehood, and never break promises themselves.

But will ye see a fit similitude of this adventured experience? A father that doth let loose his son to all experiences is most like a fond hunter that letteth slip a whelp to the whole herd. Twenty to one he shall fall upon a rascal and let go the fair game. Men that hunt so be either ignorant persons, privy stealers, or night walkers.

Learning, therefore, ye wise fathers, and good bringing up, and not blind and dangerous experience, is the next and readiest way that must lead your children first to wisdom and then to worthiness, if ever ye purpose they shall come there.

And to say all in short, though I lack authority to give counsel, yet I lack not good-will to wish that the youth in England, especially gentlemen,- and, namely, nobility,- should be by good bringing up so grounded in judgment of learning, so founded in love of honesty, as when they should be called forth to the execution of great affairs, in service of their prince and country, they might be able to use and to order all experiences, were they good, were they bad, and that according to the square, rule, and line of wisdom, learning, and virtue.

And I do not mean by all this my talk that young gentlemen should always be poring over a book, and by using good studies should leave honest pleasure and haunt no good pastime — I mean nothing less-for it is well known that I both like and love, and have always, and do yet still use, all exercises and pastimes that be fit for my nature and ability. And beside natural disposition, in judgment also I was never either stoic in doctrine or anabaptist in religion to mislike a merry, pleasant, and playful nature, if no outrage be committed against law, measure, and good order.

Therefore I would wish that, besides some good time fitly appointed and constantly kept, to increase by reading the knowledge of the tongues and learning, young gentlemen should use and delight in all courtly exercises and gentlemanlike pastimes. And good cause why: for the selfsame noble city of Athens,