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served. The undisclosed truth of the mind althoughit is the possession of the oble oul, yet ecause illach a companion, is no certaini known toae delightsul, whil neither sight nor hearing tahes account oscit. Further the truth of the voice is patent onlyto the ear an eludes the sidit, hic revealso usmore of the qualities of things, and linhed wit thesubilesti motions egins an perishes ascit ere ina reath. ut the writte truth o booti no transient but permanent, plaint offers itself to be observed, and is means of the pervious spherules of the Ves, passin throuo the vestibulei perception and the muris of imagination enter the chamber of intellect, takin iis place in the ouch of memory, here itengender the eterna truthis the mind. Finalty e must considerohat leasantnes osteachin there is in books, o easy, o secreti Η- asely e lay bare the overt of human ignor- ance to book without secling any sham i They are
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whic father Abraham fidit digged Isaac dirae again,
o testimon and the pitcher holding the lamps of Gideon the scrip of David, λαwhicli theram thesistones are inhen sor the layin os Goliath. e re the olde vesseis of the temple the arm of the
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serves depend upo the degre of iis value, and the protous hapter hows that the valueo boota is unspeatable, it is quite ear tothe reade What is the probabie conclusion Dominis. I say probabie, sor in mora science e dono insistopon demonstration, remembering that theeducate man seeti suci degre os certaint as heperceives the subject-matter ill bear, as Aristotietestifies in the rat book of his Ethici For Tullydomino appes to Euclid, no does Euclid rei upon lj. his at ali evenis, endeaVou to prove, whether is logicis rhetoric that allisitae and alideliota whatsoeve aield place to book in the
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spiritus mind wherein the Spirit hic is chari
orderet chari . o in the fidit place, ecause wisdom is containia in booti more than ali mortaliunderatand, and wisdom hinh lighil of riches, asthe oregoin chapter declares. Furthermore, Aris- tolle, in his Problems, determines the question, hythe ancient proposed priam to the stronge in gymnasti and corporea contesta, but neve awarded a priae sor isdom. his question he solves a sollows In gymnasti exercise in priete is belle an more
lent than wisdom. Main, ni in Bol ill devitat Dien&hi is to e referrexto riches, since thewisest os me testifim this 'ut the chie os philosopher honour truth besere frien&hip and the truth- fui Zorobabel presera it to es things Riches, then,
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secon book of his Consolation to hom the truth of booti accordin to Aristolle is to e referred. Μor ver since weano that riches fidit and chiessyappertain to the suppor of the bovinin While the virtve o booticis the persectionis reason, hic is properi speahing the happines of man, it appearsinat booti to the man who se his reason are dearer than riches. Furinermore, that is hic in Bithis more rasit defended, more idely spread more clearly preached, ought to e more miratae to theseithses. ut his is the truth writte in booti, whic our aviour plainb howed, he he wasa ut to contend stoutly against the Tempter girding
truth, declarini citris ritten' of what he was aboutio ulter With his mice. And again no ne doubis that happines is to bepresene to riches. ut appinem consist in theoperatio of the nobies an divine of the faculties that e possess hen the whole minxis occupied in contemplatin the truth of isdom, hicli is themos delectatae of ali ur virtuous activities, a the
prince of philosopher declares in the tent book os the Ethici, on hic account it is that philosophyris held o have wondrous pleas es in respectis puri ty
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and solidi , sae me on to V. But the contemplation os truth is neve more persect than in booti, where in actis imagination perpetuated by boohs doctiso suffer the operatio of the intellectisponthe truth that it has seen to suffer interruption. Wheresere booti appea to e the mos immediate instruments of speculative delight, and there re
Aristolle the sun os philosophic truth in considering the principies of choice, tractes that in dies tophilosophiae is more mirable than to e ita,
although in certain cases, as here se instanc oneis in nee o necessaries, it a be more destratae tobe rich than to philosophiae.
Morcover, since booti are the aptest teachera, as theprevious hapter assumes, it is itin to esto onthem the honou and the affectio that we we toour eachers. In fine, since ali me naturali destreto know, and since is means o booti e can attain
theanoMedge of the ancients, hic is tot destriab on ali riches, what an livin accordin tonature ould no seel in destre o books t Andalthough, know that wine trample eatis under Bot, the wis man illiso theresere e deterred stom athering the eatis that te besere him. Alibrar of wisdom, then, is more rectous than ali
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us in the μον esse My se ruis, he says, and ut numisiam But What, area in to howay rhetorico logic letis prove is examples rom histo . Thearch-philosopher Aristocle, hom Averroes regarti sine law of Nature bovis a se book of Speusippus straight y aster his deat sor 2,oo sesterces. Plato,aesore him in time, but aster him in learning, bovis the book of hilolaus the Pythagorean stomwhic heris mixto have tahemine Timaeus, B IO,OOOdenaries, as Aulus Gellius relates in the Noctes Atticae. No Aulus Gellius relates this that the olis may considerinow is men despis mone in comparisonwith books. An o the other hand that e mayhno that soli an pride go together, letos hererelate the soli o Tarquin the roud in despising ori, as also relate is Aulus Gellius. An id
man ulteri unknown is sal to have come o Tarquin hereroud the seventi hingis Rome offering to sellisin boota, in hic he declaredin sacre oracles ere contained, but sh ashed an immense sum so them insomuch that the hing said shewas mad. In anger heraun three book into the sire, and stilicished the fame sum so the est. Whenthe hing refused it again he fiun three thera into the fire and stilicished the fame rice so the three