the mayster and the disciple. Semblably the foresayde Socrates in Platons boke of Sapience sayeth to one Theages: Neuer man lerned of me any thinge, all thoughe by my company he became the wiser. I onely exhortynge and the good spirite inspyringe. Whiche wonderfull sentence, as me semeth, may well accorde with our catholyke fayeth, and be receyued in to the commentaries of the mooste perfecte diuines. For as well that sentence, as all other before rehersed, do comprobate with holy scripture that god is the fountayne

favoured by the effects of use or habit. Our wonderfully-improved pigs could never have been formed if they had been forced to search for their own food; the English racehorse and greyhound could not have been improved up to their present high standard of excellence without constant training.'- Variation of Animals and Plants, vol. ii. p. 234, ed. 1868.

• Οἱ δ' ἐμοὶ ξυγγιγνόμενοι τὸ μὲν πρῶτον φαίνονται ἔνιοι μὲν καὶ πάνυ ἀμαθεῖς, πάντες δὲ προϊούσης τῆς ξυνουσίας, οἷσπερ ἂν ὁ θεὸς παρείκῃ, θαυμαστὸν ὅσον ἐπιδιδόντες, ὡς αὐτοῖς τε καὶ τοῖς ἄλλοις δοκοῦσι.-Theatetus, cap. 7.

Apparently the allusion is to the following passage, although the author has here, as on another occasion (see p. 364 ante), confounded the treatise called Theages with the Theatetus, and referred us by mistake to the former. Kal Toûr' ἐναργὲς ὅτι παρ' ἐμοῦ οὐδὲν πώποτε μαθόντες, ἀλλ' αὐτοὶ παρ' αὐτῶν πολλὰ καὶ καλὰ εὑρόντες τε καὶ κατέχοντες. τῆς μέντοι μαιείας ὁ θεός τε κἀγὼ αἴτιος.-Theatctus, ubi supra. I.e. agree with, confirm, verify, from the Latin word comprobare, which is quite classical. Thus Cicero, in the Verrine Orations, says, 'Meministis Q. Varii testimonium, remque hanc totam C. Sacerdotis, hominis ornatissimi, testimonio comprobari.'-Act ii. lib. ii. cap. 48. Again, Neque vero hoc oratione solum, sed multo magis vitâ, et factis, et moribus comprobavit.'-De Fin. lib. i. cap. 20. And in his oration for Cæcina, Judica hoc factum esse, aut nunquam esse factum vel cogitatum; crede huic testi; has comproba tabulas.'-Cap. 25. The English form seems to be uncommon. It is used, however, by Sir Thomas More in the following passage: 'Nor, besides this, haue I nothing spoken of the generall counsails, condempning your parte by good and substancial aucthorite, comprobate and corroborate by the whole body of christendom.'—Works, vol. i. p. 187, ed. 1557. And the substantive formed from the verb is used by the King himself, in a letter to the University of Oxford, written March 17, A.D. 1529-30. 'As we trust you that be heads and rulers, for the comprobation and declaration of particular good minds, ye will not fail to do accordingly, and so by your diligence to be shewed hereafter, to redeem your errors and delays past.'-Burnet, Hist, of Ref. vol. vi. p. 40, ed. 1865. And also by Foxe in his account of the King's marriage with Ann Bullen. By these matters thus passed and discoursed to-and-fro, between the king and these foreign princes above rehearsed, many things are to be

of Sapience, lyke as he is the soueraygne begynnynge of all generation.

Also it was wonderfully well expressed of whom Sapience was engendred by a poete, named Affranius, whose verses were sette ouer the porche of the Temple where the Senate of Rome mooste commonly assembled. Whiche verses were in this maner:

Usus me genuit, mater peperit memoria.
Sophiam me Graii vocant, vos Sapientiam.

Whiche in englysshe maye be in this wyse translated :—

Memorye hyght my mother, my father experience.

Grekes calle me Sophi, but ye name me Sapience.

By use or experience in these versis expressed the poete intended as well those actes whiche we our selfe dayly do practyse, as also them whiche beynge done by other in tyme passed, for the frute or utilitie whiche therof succeded, were alowed, and also proued to be necessary. And the cause why that the poete conioyneth experience and memorie together, as it were in a lefull matrimony, experience bigettynge, and memorye alwaye producynge that incomparable frute called Sapience, is for that memorie in her operation proprely succedeth experyence. For that which is presently done we perceyue, that which is to come we coniecte or diuine, but that whiche is passed onely we haue in our memorie. For as Aris

understood of the reader, whoso is disposed to behold and consider the state and proceeding of public affairs, as well to the Church appertaining, as to the Commonwealth. First, how the King cleareth himself, both justly and reasonably, for his divorce made with the Lady Katharine, the Emperor's aunt. Secondly, how he proveth and defendeth his marriage with Queen Anne to be just and lawful, both by the authority of God's word, and the comprobation of the best and most famous learned men and universities, and also by the assent of the whole realm.' -Acts and Mon. vol. v. p. 113, ed. 1846.

⚫ 'Versus Afranii sunt in togatâ, cui Sellæ nomen est :

"Usus me genuit, mater peperit Memoria.
Sophiam vocant me Graii, vos Sapientiam."

Aul. Gell. Noct. Att. lib. xiii. cap. 8.

Cf.

de memoria et reminis

totell declareth wonderfully in an example, in the princiAristoteles pall sense of manne there is conceyued an ymage or figure of a thynge, whiche by the same sense is centiâ,li.i. perceyued as longe as it is retayned intiere or hole, and, (as I mought saye), consolidate, pure, manifeste, or playne and without blemmisshe, in suche wise that in euery parte of it the mynde is stered or occupyed, and by the same mynde it may be throughly perceyued and knowen, nat as an ymage in it selfe, but as representynge an other thinge; this is proprely memorie. But if the hole ymage or figure be nat retayned in the mynde, but parte therof onely remayneth, parte is put out eyther by the lengthe of tyme, or by some other mishappe or iniurie, so that it neither can bring the mynde eftsones unto it, nor it can be called agayne of the mynde, as often as by that portion whiche styll remayneth and hathe aboden alwaye intiere and clene, the residue that was therto knytte and adioyned and late semed for the tyme ded or bireft from the mynde, is reuiued and (as it were) retourned home agayne, it is than had for redemed or restored, and is proprely called remembraunce.b

....

• Εστι μὲν οὖν ἡ μνήμη οὔτ' αἴσθησις, οὔθ ̓ ὑπόληψις, ἀλλὰ τούτων τινὸς ἕξις, ἢ πάθος, ὅταν γένηται χρόνος Ἐπεὶ δὲ περὶ φαντασίας εἴρηται πρότερον ἐν τοῖς περὶ ψυχῆς, καὶ νοεῖν οὐκ ἔστιν ἄνευ φαντάσματος . . . . . καὶ τὸ φάντασμα τῆς κοινῆς αἰσθήσεως πάθος ἐστὶν, ὥστε φανερὸν ὅτι τῷ πρώτῳ αἰσθητικῷ τούτων ἡ γνωσίς ἐστιν, ἡ δὲ μνήμη, καὶ ἡ τῶν νοητῶν, οὐκ ἄνευ φαντάσματός ἐστιν, ὥστε τοῦ νοουμένου κατὰ συμβεβηκὸς ἂν εἴη, καθ ̓ αὑτὸ δὲ τοῦ πρώτου αἰσθητικοῦ .

̓Απορήσειε δ' ἄν

τις, πῶς ποτε τοῦ μὲν πάθους παρόντος, τοῦ δὲ πράγματος ἀπόντος, μνημονεύεται τὸ μὴ παρόν· δῆλον γὰρ ὅτι δεῖ νοῆσαι τοιοῦτον τὸ γινόμενον διὰ τῆς αἰσθήσεως ἐν τῇ ψυχῇ καὶ τῷ μωρίῳ τοῦ σώματος τῷ ἔχοντι αὐτὴν, οἷον ζωγράφημά τι τὸ πάθος, οὗ φαμεν τὴν ἕξιν μνήμην εἶναι . . ̓Αλλ ̓ εἰ δὴ τοιοῦτόν ἐστι τὸ συμβαῖνον περὶ τὴν μνήμην, πότερον τοῦτο μνημονεύει τὸ πάθος, ἢ ἐκεῖνο ἀφ ̓ οὗ ἐγένετο; οἷον

γὰρ τὸ ἐν τῷ πίνακι γεγραμμένον ζῷον καὶ ζῷόν ἐστι καὶ εἰκών, καὶ τὸ αὐτὸ καὶ ἕν τοῦτ ̓ ἐστὶν ἄμφω, τὸ μέντοι εἶναι οὐ ταὐτὸν ἀμφοῖν, καὶ ἔστι θεωρεῖν καὶ ὡς ζῷον καὶ ὡς εἰκόνα, οὕτω καὶ τὸ ἐν ἡμῖν φάντασμα δεῖ ὑπολαβεῖν καὶ αὐτό τι καθ ̓ αὑτὸ εἶναι θεώρημα καὶ ἄλλου φάντασμα. Η μὲν οὖν καθ ̓ αὑτὸ, θεώρημα, ἢ φάντασμά ἐστιν, ᾗ δ ̓ ἄλλου, οἷον εἰκὼν καὶ μνημόνευμα . Αἱ δὲ μελέται τὴν μνήμην σώζουσι τῷ ἐπαναμιμνήσκειν· τοῦτο δ' ἐστὶν οὐδὲν ἕτερον ἢ τὸ θεωρεῖν πολλάκις ὡς εἰκόνα, καὶ μὴ ὡς καθ' αυτό.-Αrist. De Memoria, cap. I.

» Περὶ δὲ τοῦ ἀναμιμνήσκεσθαι λοιπὸν εἰπεῖν. Πρῶτον μὲν οὖν ὅσα ἐν τοῖς ἐπι

This is the exposition of the noble Philosopher, whiche I haue writen principally to thentent to ornate our langage with usinge wordes in their propre signification. Wherof what commoditie may ensue all wise men wyll, I dought nat, consider.

CHAPTER XXIV.

What is the true signification of understandynge.

FOR as moche as in the begynnynge of the fyrste boke of this warke I endeuoured my selfe to proue, that by the ordre of mannes creation, preeminence in degree shulde be amonge men according as they do excell in the pure influence of understandynge, whiche can nat be denyed to be the principall parte of the soule, some reder perchaunce meued with disdayne will for that one assertion immediately reiecte this warke, saieng that I am of a corrupt or folisshe oppinion; supposing that I do intende by the said wordes that no man

χειρηματικοῖς λόγοις ἐστὶν ἀληθῆ, δεῖ τίθεσθαι ὡς ὑπάρχοντα· οὔτε γὰρ μνήμης ἐστὶν ἀνάληψις ἡ ἀνάμνησις, οὔτε λῆψις· ὅταν γὰρ τὸ πρῶτον ἢ μάθῃ, ἢ πάθῃ, οὔτ ̓ ἀναλαμ βάνει μνήμην οὐδεμίαν (οὐδεμία γὰρ προγέγονεν) οὔτ ̓ ἐξ ἀρχῆς λαμβάνει· ὅταν δ ̓ ἐγε γένηται ἡ ἕξις καὶ τὸ πάθος, τότε ἡ μνήμη ἐστὶν, ὥστε μετὰ τοῦ πάθους ἐγγινομένου οὐκ ἐγγίνεται. Ἔτι δ' ὅτε τὸ πρῶτον ἐγγέγονε τῷ ἀτόμῳ καὶ ἐσχάτῳ, τὸ μὲν πάθος ἐνυπάρχει ἤδη τῷ παθόντι καὶ ἡ ἐπιστήμη, εἰ δεῖ καλεῖν ἐπιστήμην τὴν ἕξιν, ἢ τὸ πάθος (οὐθὲν δὲ κωλύει κατὰ συμβεβηκὸς καὶ μνημονεύειν ἔνια ὧν ἐπιστάμεθα)· τὸ δὲ μνημο νεύειν καθ ̓ αὑτὸ οὐχ ὑπάρχει πρὶν χρονισθῆναι· μνημονεύει γὰρ νῦν ὅ εἶδεν, ἢ ἔπαθε πρότερον, οὐχ ὁ νῦν ἔπαθε, νῦν μνημονεύει. Ετι δὲ φανερὸν ὅτι μνημονεύειν ἔστι μὴ νῦν ἀναμνησθέντα, ἀλλ' ἐξ ἀρχῆς αἰσθόμενον, ἢ παθόντα, ἀλλ ̓ ὅταν ἀναλαμβάνῃ ἣν πρότερον εἶχεν ἐπιστήμην, ἢ αἴσθησιν, ἢ οὗ ποτε τὴν ἔξιν ἐλέγομεν μνήμην, τοῦτ ̓ ἐστὶ καὶ τότε τὸ ἀναμιμνήσκεσθαι τῶν εἰρημένων τι· τὸ δὲ μνημονεύειν συμβαίνει, καὶ μνήμη ἀκολουθεῖ. Arist. De Memoria, cap. 2.

See Vol. I. pp. 6, 7.

The author of Le Trésor says, 'À la verité dire, l'entendemenz est la plus haute partie de l'ame.'-P. 22. Locke calls it 'the most elevated faculty of the soul,' and defines it as the power of perception; (1) of ideas in our minds, (2) of the signification of signs, (3) of the connexion or repugnancy, agreement or disagreement, that there is between any of our ideas.-Works, vol. i. pp. 116, 364.

shulde gouerne or be in authoritie, but onely he whiche surmounteth all other in doctrine, whiche, in his hasty malice, he demeth that I onely do meane where I speke of understandynge.

I suppose all men do knowe that man is made of body and soule, and that the soule in preeminence excelleth the body as moche as the maister or owner excelleth the house, or the artificer excelleth his instrumentes, or the king his subiectes.a And therfore Saluste in the conspiracie of Cathaline sayeth, We use specially the rule of the soule and seruice of the body; the one we participate with goddes, the other with bestes.b And Tulli saieth in Tusculane questions: Ci. Tusc. Mannes soule, beinge decerpt or taken of the portion q. li. i. of diuinitie called Mens, may be compared with none other thinge, (if a man mought lefully speke it), but with god hym selfe. Also the noble diuine Chrisostomus made for the soule, and Nowe it is to be further

Chrisosto.

de repara- sayeth that the body was tione lapsi. nat the soule for the body.

• Mais toutes ces choses (les sens) sormonte l'ame, qui est assise en la maistre forteresce, dou chief, et esgarde par son entendement neis ce que son cors ne touche et qui ne vient jusque as autres sens dou cors.'-Le Trésor, p. 22, ed. 1863. Sir John Davies may have borrowed this metaphor for the following passage of his Nosce teipsum:

'The workman on his stuffe his skill doth show,

And yet the stuffe giues not the man his skill:
Kings their affaires do by their seruants know,
But order them by their owne royall will.

So, though this cunning mistresse and this queene,
Doth, as her instrument, the Senses use,

To know all things that are felt, heard, or seene,
Yet she herselfe doth onely iudge and chuse.'

Poetical Works, vol. i. p. 32, ed. 1876.

b 'Animi imperio, corporis servitio magis utimur. Alterum nobis cum Dis, alterum cum belluis commune est.'-Sallust. Catalina, cap. 1.

• Humanus autem animus, decerptus ex mente divinâ, cum alio nullo, nisi cum ipso Deo, (si hoc fas est dictu) comparari potest.'-Tusc. Quæst. lib. v. cap. 13.

Non enim anima pro corpore sed corpus pro animâ factum est.' These