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Tu, autem Domine accendes Lucernam meam, tu convertes tenebras Prov.85 17. Qui iustificant impium et qui condempnant Justum, ambo hj Dant Veniam Corvis, qui Vexant Censura Columbos.84
meas in Lucem, Domine. Psal. 18. 28. abhominabiles coram Domino. Vers. 15
[Page 17] EUPOLEMIA. THE GOOD WARREFARE &c.
[Fol 12, verso) Bookes in Quarto. My Booke to the L. B. & to the L. M. 1598 Correction domesticall nor discipline Ecclesiasticall, This Londons Leprosy of Logodedalus, spreading, infecting, and outeraiging all howers of the day, all dayes in the weeke, all weekes in the moneth, all moneths in the yeare, all yeares for these 7 yeares from the yeare 1593 vntill this yeare 1600, on the worcking dayes Comonly, but every Sabaoth daye and Holy daye moste specially (Bycause these youthes having then moste liberty are then moste malicyous, i Pet 2. 16). The Prentices standing in theyre Masters shopp dores wyde open every morning and evening servicetyme, and ye 'Children swarming in the streetes and stragling in the streetes bothe Servantes and Childern (lyke Elyes connes, rouning into a slaunder) no man reproving them nor staying them. i Samuel 3. 13. Neyther Master nor Parent (as I sayde) correcting them at home (bycause the Masters having money with they 81 servants 89 and they gett them money) therefore Money beeyng theyre Chief Master overruling theyre myndes, that lett theyre servants ronne into all maner of mischief: The Childern (beeyng too muche cockered and pampered by theyre Parentes) they will abyde no chastizment, and therefore (not beeyng able or vnwilling to rule theyre Childern) they give them over to theyre owne swinge, but in the ende to bothe theyre shames. On the other syde, for Discipline in the Churche, to be vsed by the Person, why, hee hathe 2 or 3 Livinges mo elswhere, and therefore, hee can not hinder his preferment and promotion in those places, to catechise nor examen the youthes of his pa rish (in London 88). For in deede, No man can serve two Masters, Math 6. 24). No more can his garmentes be allwayes whyte, Ecclesiastes, 9. 8; who will bee in the Contry, when hee shoulde bee
81 After they a flourish.
servants, abbreviation expanded. 83 in London, this is written above the line with a 1.
84 Robinson draws a line through from Dant to Columbos—the verse is based on Juvenal, Satire II, 1. 63, and will serve as a sample of what happens to those authors who are so unfortunate as to be quoted by Robinson: the original is, “ dat veniam corvis, vexat censura columbas."
85 After Prov. a flourish.
[Page 18] EUPOLEMIA. THE GOOD WARRFARE &c.
Bookes in Quarto. My Book to the L. B. and to the L. Maior.
Psal. 18. Tu autem Domine accendes Lucernam meam, tu convertes
tenebras meas in Lucem Domine. Vers. 28.
Ater non Albus erit, qui plus Nummum quam Nunien querit.
36 After Prov a flourish.
EUPOLEMIA. THE GOOD WARRFARE &c.
Bookes in Quarto. My Book to the L. B. and the L. Maior.
[Fol. 13, verso]
This iniuryus monsterus and myschevous Jarr, continewyng allso
So first and last this Londons legion not of good Angels or
viuentes de Ecclesijs eijciantur, et ordinati Viuentes intro ducantur. corum consulere; De quorum moribus omnium ad nos spectat, &c. Vt turpiter Mene solicitudinis est, Ecclesiarum ministris necessaria procurare, et pacj et quieti
Juvinal. Dant Veniam
Prov 13. Lux recti laetificat, Lucerna Impiorum extinguetur. nem ad Clerum suum, pro
populo bene gubernando vizt: Regis Edgari oratio
Veritatj Victoria. Finis Eupolemiae. Soli Deo Gloria.
vnto vs. +
89 After Prov a flourish.
90 A decorative flourish here.
01 After 23 a flourish.
92 Chrysti, abbreviation expanded.
93 Savyor, the r is written above the o.
94 After dishono a flourish.
95 After Prov a flourish.
THE RETURN TO THE CLASSICS
By EDWIN GREENLAW
Indications are multiplying that a new classical renaissance is at hand. Various reasons are assigned by those who are taking a part in the movement: a reaction against a civilization which was not strong enough to prevent a world upheaval; parallels between the scepticism and rejection of authority of our time and the intellectual freedom of the Greeks; a more accurate comprehension of the thought of Euripides or Horace, with which we are just beginning “to catch up"; or, finally, a belief that the Greek, or the Italo-Roman ideal is “the hope of the world.” These and other reasons are assigned; it is at least pleasant to get away from the old arguments that one should study Latin because so many technical terms in Botany and medicine are derived from that language, or the debates on the relative proportion of Anglo-Saxon and Latin in the vocabulary of Milton or the pages of the Authorized Version. The American Classical League is spending $125,000 on an inquiry into the teaching of the classics in the United States, and has announced the number of pupils in the high schools and colleges who are enrolled in classical courses. For some years now, the Loeb Library has made it possible to review one's
ege courses or to pursue, under pleasant circumstances, the study of authors formerly known only by name to A.B. candidates. One of the most active of the research groups in the Modern Language Association is that devoted to the study of medieval Latin; it has established relations with the American Council of Learned Societies and with the American Historical Association, and has published a combined directory and bibliography of scholars now engaged in the field of medieval studies.
These are but scattered instances. Others might easily be added, such as the increasing popularity of courses in comparative literature in which the classics are read in translation, and the multiplication of books and even series of books in which aspects of classical influence are studied.
There are two principal ways in which a classical revival, if we are to have one, may be brought about. One of these is through the study of the original language. Classical scholars, with their disciples, are the flamens of this ritual. Such a method depends upon a cult for its continuance. It is a mystery. Its influence on the general must be furthered through secret channels. The other way is through translation. Now translation does not mean merely the substitution of one set of symbols for another. It is a process of interpretation leading to assimilation—the merging of one culture with another. Such a process took place during the Renais
It was a later phase of humanism, manifested not merely through direct use of the classics but through neo-platonism, through the technique of the drama, through the national epics, through the intellectual freedom of the time and the development of modern institutions. The influence of the classics cannot be measured by so many' lines of translation in a day, or by painfully wrought English-into-Latin exercises.
This larger, more formative influence is being fostered today. In large measure, its inception may be traced to the work of men like Gilbert Murray and Ernest Barker. In the translations from Euripides and in his writings on various topics interpretive of Greek culture, Professor Murray has shown the vitality of the classics in the twentieth century. Through his books on Greek political thought Professor Barker has not only given an interpretation complementary to that of Professor Murray but has led the way to the publication of the important Library of Greek Thought. In the present article a number of volumes significant in one way or another in this re-interpretation of classical culture are selected for brief comment. The reviews are not critical, but introductory. The purpose is to point out various examples of an interesting re-birth of classical influence. While the books selected are not so useful to the specialist as to the lay reader, they are capable of aiding powerfully in the development of the interests upon which all study of literature depends.
Instead of source books from which students are to draw their own deductions we find, in the series entitled “Our Debt to Greece and Rome,” studies of the influence of the classics through the medieval and modern periods. Of the fifty or more small volumes projected in this series, thirteen have been published. The purpose of the series, as stated by the general editors, is “ to show the influence of virtually all the great forces of the Greek and Roman civilizations upon subsequent life and thought and the extent to which these are woven into the fabric of our own life today." This purpose is carried out through a method common to all the books: an exposition of the significance of the author or of a phase of thought or achievement in ancient times; an account of the manifestations of this influence in the medieval and modern world, and a concluding section on the present time. Often the parallel is simply a resemblance between ancient and modern times, such as Professor Mackail points out in his discussion of Virgil. Other authors in the series speak of the ancient culture as “a constant corrective in the midst of crises,” such as “the welter of things resulting from the great war.” In such a time, Professor Smith holds, " it should do every one good to turn aside and
1“Our Debt to Greece and Rome," edited by George Depue Hadzsits and David Moore Robinson. Boston, Marshall Jones Company. Volumes published: Greek Biology and Medicine, by Henry Osborn Taylor; Roman Politics, by Frank Frost Abbott; Warfare by Land and Sea, by Eugene S. McCartney; Mathematics, by David Eugene Smith; Greek Religion and Its Survivals, by Walter Woodburn Hyde; Language and Philology, by Roland G. Kent; Euripides, by F. L. Lucas; Horace, by Grant Showerman; Virgil, by J. W. Mackail; Catullus, by Karl Pomeroy Harrington; Seneca, by Richard Mott Gummere; Cicero, by John C. Rolfe; The Poetics of Aristotle, by Lane Cooper.