addition to the teaching of the University. Their magnificent home included, besides their living-rooms, a noble chapel and hall, a library, a garden, and a beautiful cloister for religious processions and for the burial of the dead. King Henry VI. built a still more magnificent house for his Cambridge scholars, and his example was followed by Henry VIII. The later College-founders, as we have said, expected obedience in proportion to their munificence, and the simpler statutes of earlier colleges were frequently revised and assimilated to those of later foundations. We reserve for a later section what we have to say about education, and deal here with habits and customs. The Merton rule that conversation must be in Latin is generally (p. 059) found in College statutes. At Peterhouse, French might occasionally be spoken, should just and reasonable cause arise, but English very rarely. At New College, Latin was to be spoken even in the garden, though English might be used in addressing a layman. At Queen's College, Oxford, which was founded by a courtier, French was allowed as a regular alternative for Latin, and at Jesus College, Oxford, conversation might be in Greek, Latin, or Hebrew. In spite of the influence of the Renaissance, it seems unlikely that either Greek or Hebrew was much used as an alternative to Latin, but the Latin-speaking rule had become less rigid and in sixteenth-century statutes more generous provision is made for dispensations from it. The Latin rule was not merely an educational method; it was deliberately intended to be a check upon conversation. College founders accepted the apostolic maxim that the tongue worketh great evil, and they were convinced that a golden rule of silence was a protection against both ribaldry and quarrels. In the later statutes of Clare, the legislator recognises that not merely loss of time, but the creation of a disposition to be interested in trifles can be traced to "frequentes collocutiones," and he forbids any meetings in bedrooms (even meetings of Masters of Arts) for the purpose of feasting or of talking. If anyone wishes to (p. 060) receive a friend at dinner or supper, he must apply to the Master for leave, and such leave is to be very rarely given. Conversation in Hall was prohibited by the rule of silence and by the provision of a reader, which we have already found at Merton. The book read was almost invariably the Bible. William of Wykeham, who was followed in this, as in other respects, by later College founders, forbade his scholars to remain in Hall after dinner or supper, on the ground that they were likely to talk scandal and quarrel; but on great Feast days, when a fire was allowed in the Hall, they might sit round and indulge in canticles and in listening to poems and chronicles and "mundi hujus mirabilia." The words, of the statute (which reappear in those of later colleges) seem to imply that even on winter evenings a fire