In another letter Agricola has given interesting rules in regard to study: "I advise you," he says, "to study philosophy; that is, the science that teaches justness in thought, and precision in expression. Philosophy is divided into moral and natural. Moral philosophy is to be drawn not alone from Aristotle, Cicero, and Seneca, but also from the facts of history. Thence one rises to the Bible, whose divine precepts are to serve as the rule of life. No other study has recognized clearly the end of life, and can hence claim exemption from error.

"Natural philosophy is not as necessary as moral philosophy; it is scarcely more than a means of culture.

"It is necessary to study both of these branches of philosophy in the classic authors, in order to learn at the same time the art of speaking well.

"I advise you to translate the classics into the mothertongue as exactly as possible. In this way one learns to find easily the necessary Latin expressions for what one has thought in his own language.

"It is necessary to ponder well in the mother-tongue what is to be written in Latin; and, before seeking ornaments of style, we should learn to write correctly.

"Whoever wishes to study with success must exercise himself in these three things: in getting clear views of a subject; in fixing in his memory what he has understood; and in producing something from his own

resources.

"It is necessary to read with care, and to seek to understand the scope as well as the details of books. Nevertheless, it is not well to spend too much time in clearing up obscurities; one often finds their elucidation further on. One day gives light to another.

"It is necessary to exercise one's self in composition; when we produce nothing, what we have learned remains dead. The knowledge that we acquire ought to be like seed sown in the earth, germinating and bearing fruit.

"But to produce, two things are needed: ability to arrange at pleasure the ideas committed to our memory, and then ability to deduce something new from what we already know.

"In order to invent, it is very important that we have general ideas, under which all our knowledge may be classified. Then it is a great help to know how to analyze and consider a subject in all its aspects. Whoever understands well these two things, classification and analysis, may attain to the facility of speech characteristic of the Greek sophists, and speak extemporaneously upon a given subject as long as he wishes."

(B.) REUCHLIN.

Reuchlin may be justly regarded as the father of modern Hebrew studies. When he published his Hebrew grammar, in 1506-the first work of the kind produced in Germany-he did not make a mistake in repeating the well-known boast of Horace: "Exegi monumentum aere perennius" "I have erected a monument more durable than brass." He was born at Pforzheim, Germany, in 1455. In 1473 he went to the University of Paris, where he studied Greek under a native, and made the acquaintance of John Wessel. His religious views were molded to some extent by Wessel, of whom Luther has said: “If I had known the writings of Wessel, my adversaries could say that I have only

followed him, so much do our minds agree. I experience great joy, and I do not doubt the truth of my teachings, when I see how we are constantly in harmony, and say the same things almost in the same words."

After leaving Paris, Reuchlin taught philosophy, Latin, and Greek at Basel; subsequently he became professor at Tübingen. In 1498 he was sent to Italy on an embassy; and, on the occasion of a solemn audience before the papal court, he delivered an address in such admirable Latin that the pope exclaimed, "This man certainly deserves to rank with the best orators of France and Italy!" While in Rome, Reuchlin employed all his leisure in studying Hebrew under a learned Jew, and in collecting Greek and Hebrew manuscripts. At this time Argyropolos, a distinguished Greek, was delivering lectures in Rome upon the literature of his native country. As Reuchlin one day entered the hall with a number of his friends, he was asked by the lecturer whence he came, and if he understood Greck. He replied, "I am a German, and not wholly unacquainted with your language." He was given a copy of "Thucydides," and requested to explain it. This he did with such ease and eloquence that Argyropolos exclaimed in astonishment, “Our fugitive and exiled Greece has already fled beyond the Alps!"

The motive that urged him to prosecute his studies in Hebrew is thus explained by Reuchlin, in a letter to Cardinal Hadrian: "I devoted myself to the Hebrew language because I perceived the great value which it would have for religion and true theology. To this end I have always directed my labors, and continue to direct them more than ever. As a true worshiper of our Lord,

I have done all for the restoration and glorification of the true Christian Church."

"But Reuchlin," says D'Aubigné, "endeavored to promote the cause of truth as much by his life as by his writings. By his lofty stature, his commanding person, and his engaging address, he immediately gained the confidence of all with whom he had to deal. His thirst for knowledge was only equaled by his zeal in communicating what he had learned. He spared neither labor nor money to introduce into Germany the editions of the classic writers as they issued from the Italian presses, and thus the usher's son did more to enlighten his fellow-countrymen than rich corporations or mighty princes. His influence over youth was very extensive, and who can estimate all that the Reformation owes to him in that respect?" Melanchthon, the illustrious collaborator of Luther, was his adopted son and pupil.

In the year 1510 began a prolonged and acrimonious controversy about Hebrew literature. A baptized Jewish rabbi, John Pfefferkorn, with the zeal of a proselyte, appealed to the Emperor Maximilian to have all Jewish books except the Bible destroyed. Reuchlin, having been solicited to give his opinion, advised the destruction of only such books as were written against Christianity. "The best way," he added, "to convert the Israelites would be to establish two professors of the Hebrew language in each university, who should teach the theologians to read the Bible in Hebrew, and thus refute the Jewish doctors." This position exposed Reuchlin to the most virulent attacks from the monks; but the friends of learning rallied to his support, and after nine years' conflict gave him the victory.

Luther appreciated the importance of Reuchlin's work, and wrote to him shortly after the defeat of the Dominican monks as follows: "The Lord has been at work in you, that the light of holy Scripture might begin to shine in that Germany where for so many years, alas! it was not only stifled but entirely extinct."

(c.) ERASMUS.

Erasmus was, perhaps, the acutest scholar of his day. In his early youth he exhibited unusual precocity, and gave promise of future distinction. When a young pupil at Deventer, he was one day enthusiastically embraced by his teacher with these words, "You will one day attain the highest summit of knowledge." Agricola, who saw him at the age of twelve years, was so impressed by the young scholar's appearance that he said to him, "You will one day become a great man." These predictions were fulfilled.

Erasmus was born at Rotterdam, in 1467. Having been left an orphan at an early age, he was placed in a convent by his guardians with a view, it is said, of seizing upon his patrimony. Though life in a monastery was distasteful to him beyond measure, he prosecuted his studies with extraordinary zeal. He made considerable attainments in Greek, which he taught himself, while his Latin was as polished as Cicero's. Having been sent to the University of Paris by the Archbishop of Cambray, he studied theology and literature with great success. Afterward he traveled in England, France, and Germany, everywhere receiving the homage accorded to native genius and vast acquirements. In Italy tempting positions were offered him by the pope and by mcm