are supposing that the lottery is undertaken in order that the city of Bruges may make a profit with which to pay off some of its municipal debt, or be lightened of some of its common burdens, so that its citizens may be free to journey whither they please. (That this last refers among other things to pilgrimage, may be inferred from a reference to the Canon Law on the undertaking of journeys, chapter on Sacred Churches.)

     2.  The lottery is not prohibited by the human laws forbidding
     hazard and dice.

Proof.  The laws prohibiting these do not forbid the lottery, nor can it be included under them by parity of reasoning.  For hazard is not forbidden because it depends on chance, or else all gaming would be forbidden; and it is not forbidden to play for small stakes or on the occasion of a party.  But it (hazard) is forbidden because, as Petrus de Palude says in book 4, distinction 15, question 3, article 5, the person who loses is wont to blaspheme; and also because men are tempted to lose more than they can afford.’

We need not follow the argument in detail, but the fourth proposition is interesting, ’That there is an injustice in the lotteries as practised by some cities, in that the creditors of the city are compelled against their will to take part in the lottery, and so probably make a loss, for fear of not recovering the money owed to them’.  After six propositions come two contrary arguments, which are refuted by five and two considerations; and then there is a brief summing up.

Excellent reasoning this doubtless was, and the student who could dispute over these intricacies for hours together, must have had at least a competent knowledge of Latin, understanded of the examiners; but it is not surprising that the humanists desired something better.

The universities did not live upon the teaching of the colleges alone.  Scholars came from abroad and competed with the home-bred talent to supply such private tuition as was required, and when their ability had been proved, received licence from the university to teach publicly.  The advantage generally rested with the new-comer. Omne ignotum pro mirifico. When there was so much to learn, so much novelty that the stranger might bring with him, it was little wonder that a new arrival aroused excitement, especially if he came with a reputation.  Teachers travelled from one university to another in search of employment, and any one with a knowledge of Greek or Hebrew was sure to find pupils and attentive audiences.  So great was the enthusiasm on both sides, that lectures often lasted for hours.