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(2.) SIR WILLIAM PETER, (or Petre,)born at Exeter, and educated at Exe. tər College, Cambridge, -employed in visitation of the monasteries, obtained grants of many Abbey lands, was knighted and made secretary of state under Henry VIII., and died in 1572. He was a liberal benefactor to Exeter and All Soul's College.

(3.) SIR JOHN MASON was born of obscure parents in Abingdon, but received a good education from his uncle, a monk of Abingdon Abbey, and at All Soul's College, and in consequence rose to important offices under Henry VIII., Edward IV., Queens Mary and Elizabeth. He was chancellor of the university of Oxford at the time of his death. His maxim was, DO, and say Nothing." He endowed liberally a hospital at Abingdon.

(4.) NICHOLAS Wotton, Doctor of Laws, and Dean of Canterbury, was a man of great abilities, and an intimate friend of Lord Burleigh, and employed by him in many important embassies to foreign princes, and was privy counselor to Henry VIII., Edward VI., and Queens Mary and Elizabeth,-secretary of state to Edward VI., and declined the offer of being made Archbishop of Canterbury by Queen Elizabeth. He died poor, when so many public men became rich in sequestration of abbey property.

(5.) Sir Robert Sackville," although not himself a scholar, was a lover of learning, and all learned men;" and in his descendants, for many generations, the office of patron seemed hereditary. The name of his grandson, Charles, Earl of Dorset comes down to us loaded with the panegyrics of poets and artists whom he befriended. Prior's dedication to his son, is one of the most elegant panegyrics in the English language, and Pope's Epitaph will make Dorset longer remembered than all of his own writings.

(6.) WALTER MILDMAY was educated at Christ College, Cambridge, of which he afteward became a benefactor. He was knighted by Edward VI., and made chancellor of the exchequer in 1556 by Elizabeth. He was a man of learning, and an encourager of learning. He founded Emanuel College, Cambridge, where many of the early Puritan divines of New England, Hooker, Stone, Davenport and others, were educated. Of his benefactions to this college, he said to Queen Elizabeth, who was suspicious of the puritan tendencies of some of the professors, “I have set an acorn, which, when it becomes an oak, God only knows what will be the fruit thereof."

The fruit borne by this college was far from being acceptable to the church party in King James' reign. In the song of the "Mad Puritan," written by the witty Bishop Corbet the hero sings:

“In the house of pure Emanuel
I had my Education,
Where some surmise, I dazzled my eyes
With the light of revelation.
Bravely I preach
Hate cross, hate surplice,
Mitres, copes and rochels.
Come, hear me pray
Nine times a day,

And fill your heads with crotchets." (7.) WALTER HADDEN, who became Master of Requests under Queen Elizabeth, Judge of the Prerogative Court of Canterbury, and Commissioner at the royal visitation of the University of Cambridge, was born in Buckinghamshire, in 1516, was educated at Eton, and King's College, Cambridge, where he was

professor of rhetoric and oratory, and, at one time, master of Trinity College. He stood amongst the foremost as a Latin scholar, and Queen Elizabeth, when asked which she preferred,. Hadden or Buchanan, replied—"Buchananum omnibus untepono; Haddonum, nemini postpono." He was the principal compiler of the “Reformatio Legum Ecclesiasticarum.” He died in 1572.

(8.) MR. JOHN ASTELY, or ASTERLY, Master of the Jewel House, was the author of a treatise on Riding, eutitled—" The Art of Riding, set forth in a Briefe, with a due Interpretation of certain places, alledged out of Zenophon and Gryson, very expert and excellent Horsemen: wherein also the true use of the Hand by the said Gryson's Rules and Precepts is shown." 1584.

(9.) Mr. Bernard Hampton was educated at Cambridge, and clerk of the Privy Council.

(10.) M. NICASIUS was a Greek of Constantinople, who visited England in the time of Queen Elizabeth, partly to promote a union between the Greek Church and the Church of England, and partly to collect what charity he could for the distressed Christians of his own country.

(11.) ROGER ASchau, in respect to scholarship, knowledge of the world, and conversational talent, was second to no one in the goodly company of eminent and learned men assembled that day in the chambers of Sir William Cecil.

(12.) BEATING was early recognized as an essential part of an English institution of learning, and neither prince or pew was spared the salutary infliction of the rod. Archbishop Anselm protested against its use in 1070, as calculated to "convert men into brutes," and, in the "Paston Letters,” Mrs. Agnes Paston instructs Mr. Greenfield, tutor of her son, "to truly belash him until he will amend.” In the same curious collection will be found the articles by which the Earl of Warwick, when he took charge of Henry VI., binds the Earl of Gloucester and the Council to stand by him “in chastising him, (the young king:) in his defaults," although he should “in conceit of his high and royal authority” "loathe the chastening.” We shall have more to say on this topic hereafter.

(13.) Sir Thomas SMITH, for a time Provost of Eton College, and university orator at Cambridge, was born in 1514, and educated at Queen's College, and coöperated with Sir John Cheke in introducing the pronunciation of Greek, as advocated by Erasmus. He was author of a treatise on a reformation of the spelling of the English languge, entitled “ De recta et emendata lingua Anglicæ Scripturæ." In 1548 he was advanced to the office of secretary of state, and knighted. In 1578 he was the author of an act of Parliament, by which the Universities of Oxford and Cambridge, and the two colleges of Eton and Winchester, were authorized to require in their leases that a third part of the old rent should be paid in kind; a quarter of wheat for each 68. 8d, or a quarter of malt for every 5s; or that the lessee should pay for the same according to the price that wheat and malt should be sold for, in the market next adjoining to the respective colleges, on the market day before the rent comes due.

(14.) Sir John CHEKE, whom Ascham characterizes as "one of the best scholars ” and “the conningest masters of his time," was born in Cambridge in 1514, was educated at St. John's College, which he afterward, as professor, assisted to build up to be the chief seat of learning, especially in Greek, and where he trained such scholars as Cecil, Ascham, Hadden, Bill, &c.; was entrusted with the education of Prince Edward, by whom, when he became King, he was knighted. made Privy Councilor, and one of his Secretaries of State;

served in several educational and ecclesiastical commissions; promoted the ap. pointment of good men to office; became involved in the civil and theological troubles of his times; and died in 1557, at an age when his country had most to expect from his learning and experience. He was a great promoter of the study of Greek, and its correct pronunciation, and labored with his friend, Sir Thomas Smith to give prominence to the Saxon element in the English language, and to rid its orthography of many of its anomalies. For this purpose he made a new translation of the Gospel of St. Matthew, in which he strove to use only English Saxon words. See Strype's Life of Sir J. Cheke.

(15.) JOHN STURM, or STURMIUS, was born at Schleiden, near Cologne, was educated at Liege, Louvain and Paris, and for forty-five years was rector of the gymnasium and college at Strasburg, which he established and made the best classical school in Europe. He was much consulted in the drafting of school-codes, and in the organization of gymnasia, and his “Plan for organizing institutions of learning," his "Classic Letters," addressed to the teachers of his own school, and his editions of classic authors, entitle him to a prominent place in the history of " Pedagogics." Raumer, in his “History of the Science and Art of Teaching," devotes a chapter to Sturm's system of education.

(16.) Theates is not considered by many scholars worthy of Plato, and its authorship is attributed to Antipater, the teacher of Panætius, and the disciple of Diogenes of Babylon.

Theages desired “to become a wise man," to the great trouble of his father, Demodocus, who resorts to Socrates for counsel. Socrates replies in the language of the proverb, applied to those who came to counsel the oracles

Counsel, Demodocus, is said to be a sacred thing;" and then adds, “ If then any other consultation is sacred, this is so, about which you are now considering. For there is not a thing, about which a person may consult, more divine than about the instruction of himself and of those related to him.After probing the young man by questions, Socrates concludes to receive him into his companionship.

(17.) Plato in the Dialogues on the Republic, exhibits the misery of man let loose from law, and a general plan for making him subject to law, as the sure way of perfecting his nature. In the seventh dialogue, from which Ascham quotes, Plato unfolds the province of a good early education, in turning the eyes of the mind from the darkness and uncertainty of popular opinion, to the clear light of truth, and points out some of the uses of mathematics and gymnastics, in quickening and enlarging the apprehension, and inuring to intense application. In this connection he asserts :

" Every thing then relating to arithmetic and geometry, and all the previous in. struction which they should receive before they learn dialectics, ought to be set before them while they are children, and on such a plan of teaching, that they may learn without compulsion. Why so ? Because, said I, a free man ought to acquire no training under slavery; for the labors of the body when endured through compul sion do not at all deteriorate the body; but for the soul, it can endure no compulsory discipline. True, said he. Do not then, said I, my best of friends, force boys to their learning ; but train them up by amusement, that you may be better able to discern the character of each one's genius."

This, too, was the doctrine of Quintilian, in Inst. Lib. 1. c. 1, 20:-Nam id in primis cavere oportebit, ne studia, qui amare nondum potest, oderit et amaritu. dinem semel perceptam etiam ultra rudes annos reformidet.


[Abstract of the First Book of Ascham's Schoolmaster.]

BOOK I. THE BRINGING UP OF YOUTH. The title of the first book of the Schoolmaster describes it as “Teaching the Bringing up of Youth;" and it may be said to treat of the general principles according to which the education of children at school ought to be conducted. Much of it has, however, a particular reference to what was then, as it is still, in England, the usual commencement of a liberal education, the study of the Latin tongue, –a subject which is exhaustively treated in the second book and will be omitted in this abstract of the first.

The author then proceeds to the proper subject of this portion of his work, the general manner and temper in which the instruction of youth ought to be conducted ;

"If your scholar do miss sometimes, in marking rightly these foresaid six things, chide not hastily; for that shall both dull his wit, and discourage his diligence; but monish him gently, which shall make him both willing to amend and glad to go forward in love, and hope of learning.

I have now wished twice or thrice this gentle nature to be in a schoolmaster. And that I have done so, neither by chance nor without some reason, I will now declare at large why in mine opinion love is fitter than fear, gentleness better than beating, to bring up a child rightly in learning.

With the common use of teaching, and beating in common schools of Lugland, I will not greatly contend; which if I did, it were but a small grammatical controversy, neither belonging to heresy nor treason, nor greatly touch. . ing God nor the prince, although in very deed, in the end, the good or ill bringing up of children, doth as much serve to the good or ill service of God, our Prince, and our whole country, as any one thing doth beside.

I do gladly agree with all good schoolmasters in these points; to have children brought to good perfectness in learning, to all honesty in manners; to have all faults rightly amended; to have every vice severely corrected. But for the order and way that leadeth rightly to these points, we somewhat differ; for commonly many schoolmasters, some as I have seen, more as I have heard tell, be of so crooked a nature, as when they meet with a hard-witted scholar, they rather break him than bow him, rather mar him than mend him. For when the schoolmaster is angry with some other matter, then will he soonest fall to beat his scholar; and though he himself should be punished for his folly, yet must he beat some scholar for his pleasure, though there be no cause for him to do so, nor yet fault in the scholar to deserve so.

These, ye will say, be fond schoolmasters, and few they be, that be found to be such. They be fond, indeed, but surely over many such be found every where. But this will I say, that even the wisest of your great beaters do as

oft punish nature, as they do correct faults. Yea, many times the better nature is sorer punished. For, if one by quickness of wit take his lesson readily, another by hardness of wit taketh it not so speedily; the first is always com. mended; the other is commonly punished: when a wise schoolmaster should rather discreetly consider the right disposition of both their natures, and not so much weigh what either of them is able to do now, as what either of them is likely to do hereafter. For this I know, not only by reading of books in my study, but also by experience of life abroad in the world, that those which be commonly the wisest, the best learned, and best men also, when they be old, were never commonly the quickest of wit when they were young. The causes why, amongst other, which be many, that move me thus to think, be these few which I will reckon.

Quick wits commonly be apt to take, unapt to keep; soon hot, and desirous of this and that; as soon cold, and weary of the same again; more quick to enter speedily, than able to pierce far; even like our sharp tools, whose edges be very soon turned. Such wits delight themselves in easy and pleasant studies, and never pass far forward in high and hard sciences. And therefore the quickest wits commonly may prove the best poets, but not the wisest orators: ready of tongue to speak boldy, not deep of judgment, either for good counsel, or wise writing. Also for manners and life, quick wits commonly be, in desire, new-fangled; in purpose, unconstant, light to promise anything, ready to forget everything, both benefit and injury; and thereby neither fast to friend, nor fearful to foe; inquisitive of every trifle, not secret in the greatest affairs; bold with any person; busy in every matter; soothing such as be present, nipping any that is absent; of nature also always flattering their betters, envying their equals, despising their inferiors; and by quickness of wit, very quick and ready to like none so well as themselves.

Moreover, commonly, men very quick of wit be also very light of conditions; and thereby very ready of disposition to be carried over quickly by any light company to any riot and unthriftiness when they be young; and therefore seldom either honest of life, or rich in living when they be old. For quick in

wit, and light in manners, be either seldom troubled, or very soon weary in · carrying a very heavy purse. Quick wits also be in most part of all their doings over quick, hasty, rash, heady, and brainsick. These two last words, heady and brainsick, be fit and proper words, rising naturally of the matter, and termed aptly by the condition of over-much quickness of wit. In youth also they be ready scoffers, privy mockers, and ever over light and merry; in age, soon testy, very waspish, and always over miserable. And yet few of them come to any great age, by reason of their misordered life when they were young; but a great deal fewer of them come to show any great countenance, or bear any great authority abroad in the world; but either live obscurely, men know not how, or die obscurely, men mark not when.

They be like trees, that show forth fair blossom and broad leaves in springs time, but bring out small and not long-lasting fruit in harvest time; and that only such as fali and rot before they be ripe, and so never or seldom come to any good at all. For this you shall find most true by experience, that amongst a number of quick wits in youth, few be found in the end either very fortunate for themselves, or very profitable to serve the commonwealth, but decay and vanish, men know not which way; except a very few, to whom peradventure blood and happy parentage may perchance purchase a long standing upon the

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