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Title: Positions
Author: Mulcaster, Richard
Language: English
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Transcriber’s Notes
No attempt has been made to rationalise the spelling within the text.
Sidenotes, in italics and embedded in the text in the original, have
been placed at the beginning of the relevant paragraphs and marked
[Sidenote: ....]
The Latin poem that follows the Dedication contains several words
ending in q with an acute accent. These are represented thus ['q].
Footnotes are placed at the end of Chapters.
Italics are represented thus _italic_, and
superscripts thus y^{en}.
POSITIONS:
BY
RICHARD MULCASTER,
First Headmaster of Merchant Taylors’ School (A.D. 1561-1586);
WITH AN APPENDIX, CONTAINING SOME ACCOUNT
OF HIS LIFE AND WRITINGS,
BY
ROBERT HEBERT QUICK,
Author of “_Essays on Educational Reformers_”; First University Lecturer
at Cambridge on the History of Education (A.D. 1879).
LONDON:
LONGMANS, GREEN, AND CO.,
AND NEW YORK: 15, EAST 16^{th} STREET.
1888.
_All rights reserved._
POSITIONS
WHEREIN THOSE
PRIMITIVE CIRCVMSTANCES
BE EXAMINED, WHICH ARE
NECESSARIE FOR THE TRAINING
vp of Children, either for skill in their
booke, or health in their bodie.
WRITTEN BY RICHARD MVLCASTER, MASTER OF THE SCHOOLE ERECTED IN LONDON
ANNO. 1561, IN THE PARISH OF SAINCT LAURENCE POVVNTNEIE, BY THE
VVORSHIPFULL COMPANIE OF THE MERCHAUNT TAILERS OF THE SAID CITIE.
Imprinted at London by Thomas Vautrollier, dvvelling in the blacke Friers
by Ludgate, 1581.
Reprinted for Henry Barnard and R. H. Quick by
Harrison and Sons, Printers in Ordinary to Her Majesty,
St. Martin’s Lane, London, 1887.
[Illustration. Decorative Border]
_TO THE MOST VERTVOVS
LADIE, HIS MOST DEARE, AND
soueraine princesse, Elizabeth by the
grace of God Queene of England,
Fraunce, and Ireland, defendresse
of the faith &c._
My booke by the very argument, most excellent princesse, pretendeth a
common good, bycause it concerneth the generall traine and bringing
vp of youth, both to enrich their minds with learning, and to enable
their bodies with health: and it craues the fauour of some speciall
countenaunce farre aboue the common, or else it can not possiblie
procure free passage. For what a simple credit is myne, to perswade
so great a matter? or what force is there in common patronage, to
commaunde conceites? I am therefore driuen vpon these so violent
considerations, to presume so farre, as to present it, being my first
trauell, that euer durst venture vpon the print, vnto your maiesties
most sacred handes. For in neede of countenaunce, where best abilitie
is most assurance, and knowne vertue the fairest warrant, who is more
sufficient then your excellencie is, either for cunning to commend,
or for credit to commaunde? And what reason is there more likely to
procure the fauour of your maiesties most gracious countenaunce,
either to commende the worke, or to commaunde it waie, then the honest
pretence of a generall good, wherein you cannot be deceiued? For of
your accustomed care you will circumspectlie consider, and by your
singular iudgement, you can skillfully discerne, whether there be
any appearance, that my booke shall performe so great a good, as it
pretendeth to do, before you either praise it, or procure it passage.
In deede it is an argument which craueth consideration, bycause it is
the leader to a further consequence: and all your maiesties time is so
busily employed, about many and maine affaires of your estate, as I may
seeme verie iniurious to the common weale, besides some wrong offered
to your owne person, to desire your Maiestie at this time to reade any
part therof, much lesse the whole, the booke it selfe being very long,
and your Maiesties leasure being very litle.
And yet if it maye please your most excellent Maiestie of some
extraordinarie grace towardes a most obsequious subiect in way of
encoraging his both toilsome and troublesome labour, to take but
some taste of any one title, of smallest encumbraunce, by the very
inscription, the paw of a Lion may bewraie the hole body in me by the
prouerbe, in your highnesse by the propertie, as who can best iudge,
what the Lion is. For the rest, which neither your Maiesties time can
tarie on, neither my boldnesse dare desire that you should: other mens
report, which shall haue time to read, and will lend an officious
countrieman some parte of their leysure, will proue a referendarie, and
certifie your highnesse how they finde me appointed. I haue entitled
the booke POSITIONS, bycause entending to go on further, for the
auauncement of learning I thought it good at the first to put downe
certaine groundes very needefull for my purpose, for that they be the
common circunstances, that belong to teaching and are to be resolued
on, eare we begin to teach. Wherin I craue consent of my countrey, to
ioyne with me in conceit, if my reasons proue likely, that therby I may
direct my whole currant in the rest, a great deale the better. Now if
it maye stand with your Maiesties most gracious good will to bestow
vpon me the fauourable smile of your good liking, to countenance me
in this course, which as it pretendeth the publike commoditie, so it
threateneth me with extreme paines, all my paine will proue pleasant
vnto me, and that good which shall come thereby to the common weale
shall be most iustly ascribed to your Maiesties especial goodnesse,
which encoraged my labour, and commended it to my countrey. Which both
encoragement to my selfe, and commendacion to my countrey, I do nothing
doubt but to obtaine at your Maiesties most gracious handes, whether
of your good nature, which hath alwaye furthered honest attemptes: or
of your Princely conceit, which is thoroughly bent to the bettering of
your state, considering my trauell doth tend that way. For the very
ende of my whole labour (if my small power can attaine to that, which
a great good will towards this my cuntrey hath deepely conceiued) is
to helpe to bring the generall teaching in your Maiesties dominions,
to some one good and profitable vniformitie which now in the middest
of great varietie doth either hinder much, or profit litle, or at the
least nothing so much, as it were like to do, if it were reduced to
one certaine fourme. The effecting wherof pretendeth great honour to
your Maiesties person, besides the profit, which your whole realme is
to reape therby. That noble Prince king HENRY the eight, your Maiesties
most renowned father vouchesafed to bring all Grammers into one fourme,
the multitude therof being some impediment to schoole learning in his
happie time, and thereby both purchased himselfe great honour, and
procured his subiectes a marueilous ease. Now if it shall please your
Maiestie by that Royall example which otherwise you so rarely exceede,
to further not onely the helping of that booke to a refining: but
also the reducing of all other schoole bookes to some better choice:
and all manner of teaching, to some redier fourme: can so great a
good but sound to your Maiesties most endlesse renowne, whose least
part gaue such cause of honour, to that famous King, your Maiesties
father? By these few wordes your highnesse conceiueth my full meaning
I am well assured, neither do I doubt, but that as you are well able
to discerne it, so you will very depelie consider it, and see this so
great a common good thoroughly set on foote. I know your Maiesties
pacience to be exceeding great in verie petie arguments, if not I
should haue bene afraid, to haue troubled you with so many wordes,
and yet least tediousnesse do soure euen a sweete and sound matter, I
will be no bolder. God blesse your Maiestie, and send you a long, and
an healthfull life, to his greatest glorie, and your Maiesties most
lasting honour.
Your Maiesties most humble and
obedient subiect
_Richard Mulcaster_.
[Illustration: Decorative border]
_AVTHOR IPSE AD
librum suum._
Insita naturæ nostræ sitis ilia iuuandi
Ignauum vitæ desidis odit iter.
Parca cibi, saturata fame, deuota labori,
Prodiga nocturni luminis vrget opus.
Quod, simul ac lucis patiens fore viderit, edit
Inde licet multo plena timore gemat.
Pœnitet emissam per mille pericula prolem,
Quæ poterat patriæ tuta latere domi.
Iudicium['q]; timens alieni pallida iuris
Omine spem lædit deteriore suam.
Sed sine sole nequit viui, prodire necesse est,
Cura['q]; quod peperit publica, iura vocant.
Fortunæ credenda salus, quam prouida virtus
Quam patris æterni dextera magna regit.
Sic sua Neptuno committit vela furenti
Spem solam in medijs docta phaselus aquis.
Sic mihi spes maior, cui res cum gente Deorum,
Quæ certo dubijs numine rebus adest.
Perge igitur, sorti['q]; tuæ te crede, parentis
Tessera parue liber prima future tui.
Et quia, quà perges, hominum liberrima de te
Iudicia in medijs experiere vijs,
Quidnam quisq; notet, quidnam desideret in te,
Quo possim in reliquis cautior esse, refer.
Interea veniam supplex vtrique precare,
Nam meus error erat, qui tuus error erit.
Qui neutrius erit, cum, quis sit, sensero, quippe
Nullum in correcto crimine crimen erit.
Ergo tuæ partes, quæ sint errata, referre:
Emendare, mei cura laboris erit.
Nam['q]; rei nouitas nulli tentata priorum
Hac ipsa, qua tu progrediere, via,
Vtri['q]; errores multos, lapsus['q]; minatur,
Quos cum resciero, num superesse sinam?
Cui tam chara mei lectoris amica voluntas,
Vt deleta illi displicitura velim.
_R. M._
[Illustration: Decoration]
[Illustration: Decorative border]
THE ARGVMEMTES HANDLED
IN EVERY PARTICVLAR TITLE.
Cap. 1.
The entrie to the Positions, conteining the occasion of this present
discourse, and the causes why it was penned in English. (P. 1.)
Cap. 2.
Wherfore these Positions serue, what they be, and how necessarie it
was to begin at them. (P. 4.)
Cap. 3.
Of what force circunstance is in matters of action, and how warily
authorities be to be vsed, where the contemplatiue reason receiues the
check of the actiue circunstance, if they be not well applyed. Of the
alledging of authours. (P. 8.)
Cap. 4.
What time were best for the childe to begin to learne. What matters
some of the best writers handle eare they determine this question.
Of letes and libertie, whervnto the parentes are subiect in setting
their children to schoole. Of the difference of wittes and bodies
in children. That exercise must be ioyned with the booke, as the
schooling of the bodie. (P. 14.)
Cap. 5.
What thinges they be, wherein children are to be trained, eare they
passe to the Grammar. That parentes, and maisters ought to examine
the naturall abilities in children, whereby they become either fit,
or vnfit, to this, or that kinde of life. The three naturall powers
in children, Witte to conceiue by, Memorie to retaine by, Discretion
to discerne by. That the training vp to good manners, and nurture,
doth not belong to the teacher alone, though most to him, next after
the parent, whose charge that is most, bycause his commaundement
is greatest, ouer his owne childe, and beyond appeale. Of Reading,
Writing, Drawing, Musicke by voice, and instrument: and that they
be the principall principles, to traine vp the minde in. A generall
aunswere to all obiections, which arise against any, or all of these.
(P. 25.)
Cap. 6.
Of exercises and training the body. How necessarie a thing exercise
is. What health is, and how it is maintained: what sicknesse is, how
it commeth, and how it is preuented. What a parte exercise playeth in
the maintenaunce of health. Of the student and his health. That all
exercises though they stirre some one parte most, yet helpe the whole
bodie. (P. 40.)
Cap. 7.
The braunching, order, and methode, kept in this discourse of
exercises. (P. 49.)
Cap. 8.
Of exercise in generall, and what it is. And that it is Athleticall
for games, Martiall for the fielde, Physicall for health, preparatiue
before, postparatiue after the standing exercise: some within dores,
for foule whether, some without for faire. (P. 51.)
Cap. 9.
Of the particular exercises. Why I do appoint so manie, and how to
iudge of them, or to deuise the like. (P. 54.)
Cap. 10.
Of lowd speaking. How necessarie, and how proper an exercise it is for
a scholer. (P. 55.)
Cap. 11.
Of lowd singing, and in what degree it commeth to be one of the
exercises. (P. 59.)
Cap. 12.
Of lowde, and soft reading. (P. 60.)
Cap. 13.
Of much talking and silence. (P. 62.)
Cap. 14.
Of laughing, and weeping. And whether children be to be forced toward
vertue and learning. (P. 63.)
Cap. 15.
Of holding the breath. (P. 68.)
Cap. 16.
Of daunsing, why it is blamed, and how deliuered from blame. (P. 72.)
Cap. 17.
Of wrastling. (P. 76.)
Cap. 18.
Of fensing, or the vse of the weapon. (P. 78.)
Cap. 19.
Of the Top, and scourge. (P. 80.)
Cap. 20.
Of walking. (P. 82.)
Cap. 21.
Of running. (P. 89.)
Cap. 22.
Of leaping. (P. 92.)
Cap. 23.
Of swimming. (P. 94.)
Cap. 24.
Of riding. (P. 96.)
Cap. 25.
Of hunting. (P. 98.)
Cap. 26.
Of shooting. (P. 101.)
Cap. 27.
Of the ball. (P. 103.)
Cap. 28.
Of the circumstances, which are to be considered in exercise.
(P. 108.)
Cap. 29.
The nature and qualitie of the exercise. (P. 109.)
Cap. 30.
Of the bodies which are to be exercised. (P. 110.)
Cap. 31.
Of the exercising places. (P. 114.)
Cap. 32.
Of the exercising time. (P. 115.)
Cap. 33.
Of the quantitie that is to be kept in exercise. (P. 118.)
Cap. 34.
Of the manner of exercising. (P. 122.)
Cap. 35.
An aduertisement to the training master. Why both the teaching of the
minde and the training of the bodie be assigned to the same master.
The inconueniences which ensue, where the bodie and the soule be made
particular subiectes to seuerall professions. That who so will execute
any thing well, must of force be fully resolued, in the excellencie
of his owne subiect. Out of what kinde of writers the exercising
maister maie store himselfe with cunning. That the first groundes
would be laide by the cunningest workeman. That priuate discretion in
any executour is of more efficacie, then his skill. (P. 124.)
Cap. 36.
That both yong boyes, and yong maidens are to be put to learne.
Whether all boyes be to be set to schoole. That to many learned be
burdenous: to few to bare: wittes well sorted ciuill: missorted
seditious. That all may learne to write and reade without daunger.
The good of choice, the ill of confusion. The children which are set
to learne hauing either rich or poore freindes, what order and choice
is to be vsed in admitting either of them to learne. Of the time to
chuse. (P. 133.)
Cap. 37.
The meanes to restraine the ouerflowing multitude of scholers. The
cause why euery one desireth, to haue his childe learned, and yet
must yeilde ouer his owne desire to the disposition of his countrie.
That necessitie and choice be the best restrainers. That necessitie
restraineth by lacke and law. Why it may be admitted that all may
learne to writ and reade that can, but no further. What is to be
thought of the speaking and vnderstanding of latine, and in what
degree of learning that is. That considering our time, and the state
of religion in our time law must needes helpe this restraint, with
the aunswere to such obiections as are made to the contrarie. That in
choice of wittes, which must deale with learning, that wit is fittest
for our state which aunswereth best the monarchie, and how such a wit
is to be knowne. That choice is to helpe in schooling, in admission
into colledges, in proceding to degrees, in preferring to liuings,
where the right and wrong of all the foure pointes be handled at full.
(P. 142.)
Cap. 38.
That yong maindens are to be set to learning, which is proued by
the custome of our countrie, by our duetie towardes them, by their
naturall abilitie, and by the worthie effectes of such, as haue bene
well trained. The ende whereunto their education serueth, which is the
cause why and how much they learne. Which of them are to learne. When
they are to beginne to learne: What and how much they may learne. Of
whom and where they ought to be taught. (P. 166.)
Cap. 39.
Of the training vp of yong gentlemen. Of priuate and publike
education, with their generall goodes and illes. That there is no
better way for gentlemen to be trained by in any respect, then the
common is, being well appointed. Of rich mens children, which be no
gentlemen. Of nobilitie in generall. Of gentlemanly exercises. What it
is to be a nobleman or a gentleman. That infirmities in noble houses
be not to be triumphed ouer. The causes and groundes of nobilitie.
Why so many desire to be gentlemen. That gentlemen ought to professe
learning, and liberall sciences for many good and honorable effectes.
Of trauelin into forraine contries, with all the braunches, allowance
and disallowance thereof: and that it were to be wished that gentlemen
would professe, to make sciences liberall in vse, which are liberall
in name. Of the training vp of a yong prince. (P. 183.)
Cap. 40.
Of the generall place and time of education. Publike places
elementarie, grammaticall, collegiat. Of bourding of children abroad
from their parentes howses: and whether that be the best. The vse and
commoditie of a large and well situate training place. Observations to
be kept in the generall time. (P. 222.)
Cap. 41.
Of teachers and trainers in generall: and that they be either
Elementarie, Grammatticall, or Academicall. Of the elementarie
teachers abilitie and entertainement: of the grammer maisters abilitie
and his entertainement. A meane to haue both excellent teachers and
cunning professours in all kindes of learning: by the diuision of
colledges according to professions: by sorting like yeares into the
same rowmes: by bettering the studentes allowance and liuing: by
prouiding and maintaining notable well learned readers. That for
bringing learning forward in her right and best course, there would be
seuen ordinarie ascending colledges for tounges, for mathematikes, for
philosophie, for teachers, for physicians, for lawyers, for diuines.
And that the generall studie of law, would be but one studie. Euery of
these pointes with his particular proufes sufficient for a position.
Of the admission of teachers. (P. 232.)
Cap. 42.
How long the childe is to continew in the elementarie, eare he passe
to the toungues and grammer. The incurable infirmities which posting
haste maketh in the whole course of studie. How necessarie a thing
sufficient time is for a scholer. (P. 256.)
Cap. 43.
How to cut of most inconueniences wherewith schooles and scholers,
masters and parentes be in our schooling now most troubled: whereof
there be too meanes, vniformitie in teaching and publishing of schoole
orders. That vniformitie in teaching hath for companions dispatch in
learning and sparing of expenses. Of the abbridging of the number of
bookes. Of curtesie and correction. Of schoole faultes. Of friendlines
betwene parentes and maisters. (P. 262.)
Cap. 44.
That conference betwene those which haue interest in children:
Certaintie of direction in places where children vse most: and
Constancie in well keeping that, which is certainely appointed, be the
most profitable circunstances both for vertuous mannering and cunning
schooling. (P. 281.)
Cap. 45.
The peroration, wherein the summe of the whole booke is recapitulated
and proofes vsed, that this enterprise was first to be begon by
Positions, and that these be the most proper to this purpose. A
request concerning the well taking of that which is so well meant. (P.
292.)
* * * * *
CHAPTER 1—— PAGE
Author aims at improving Schools 2
Why he writes in English 3
CHAPTER 2——
Settling first Principles 4
The three Stages of Learning 5
The first Stage chosen 6
Matters to be discussed 7
CHAPTER 3——
Mistake of neglecting Circumstance 8
Consideration of Circumstance 9
The Realm of Circumstance 10
Authority affected by Circumstance 11
Use of previous writers 12
Right Reason the best Authority 13
Truth no Respecter of Persons 14
CHAPTER 4——
The Ideal and the Possible 15
What Parents want 16
At what age should schooling begin? 17
Circumstances limit choice 18
Against forcing young wits 19
Powers of mind and body 20
Father must decide Care of the body 21
Parents’ duty in training the body 22
Meet schoolroom stillness by regulated exercise 23
Parents must consult with Schoolmaster 24
CHAPTER 5——
Discerning of ingenerate abilities 25
Measure of ripeness in soul or body 26
Three Powers: Perception, Memory, Judgment 27
Morals the care of Parents and Teachers 28
Instruction before Grammar Age. Reading 29
Reading English before Latin 30
Rote for Youth: Reason for Years. English 31
Writing invented before Reading 32
Skill in Writing: its value for the child 33
Write English hand first. Drawing 34
Value of Drawing. Painting? 35
Music 36
Music good for mind and body 37
Objections to Music answered 38
For child reading, writing, drawing, music 39
CHAPTER 6——
Training needed for both body and mind 40
Bodily exercise needed by student 41
Exercise and health 42
What is health and sickness? 43
Dangers to health of the body 44
Use of exercise The Student 45
Parents’ and Masters’ parts 46
Parts of the body and their train 47
Heart, liver, brain, &c. 48
Exercises for the various parts 49
CHAPTER 7——
Four Points to be treated of 50
CHAPTER 8——
Exercise athletical 51
Exercise martial 52
Exercise for health 53
CHAPTER 9——
The particular exercises chosen 54
Defence of the choice 55
CHAPTER 10——
Loud speaking 55
Good effects of loud speaking 56
Cautions in loud speaking 57
Recitations 58
CHAPTER 11——
Music and health 59
Music and health 60
CHAPTER 12——
Reading aloud 60
Reading aloud approved by Ancients 61
Soft Reading 62
CHAPTER 13——
Talking 62
CHAPTER 14——
Laughing. Weeping 63
Laughing and weeping as exercises 64
Weeping no Exercise 66
Keep the Young in awe 67
CHAPTER 15——
Soundness of Wind 68
Use of holding the Breath 69
Effects of holding the Breath 70
Cautions 71
CHAPTER 16——
Defence of Dancing 72
Dancing: its use and misuse 73
Kinds and causes of Dancing 74
Ancient and modern Dancing 75
CHAPTER 17——
Kinds of Wrestling 76
Cautions to Wrestlers 77
CHAPTER 18——
Kinds of Fencing. The Ancients 78
Counsels for Fencing 79
CHAPTER 19——
Tops ancient and modern 80
Use both Hands alike. Plato quoted 81
CHAPTER 20——
Walking commonest and best for health 82
Kinds of Walking 83
Kinds of Walking and their effects 84
Walking up and down hill, &c. 86
Choice of place: by the sea, &c. 87
Times of Walking 88
CHAPTER 21——
Running, its importance 89
Vehement Running unhealthy 90
Moderate Running. Running backwards, &c. 91
CHAPTER 22——
Of Leaping 92
Kinds of Leaping. Spartan women 93
Leaping. Skipping 94
CHAPTER 23——
Of Swimming 94
Swimming: where best 95
Swimming in salt water 96
CHAPTER 24——
Riding, ancient and modern 97
Trotting: Ambling: Posting 98
CHAPTER 25——
Hunting combines all exercises 99
Hunting on horseback and on foot 100
CHAPTER 26——
Shooting practised in Islands 101
Archery _v._ Hunting. Ascham 102
Prince Arthur’s Knights 103
CHAPTER 27——
Ball games ancient and modern. Handball 104
Handball and Football 105
Football and Armball 106
Why some classic games are left out 107
CHAPTER 28——
Rules must vary in practice 108
CHAPTER 29——
Galen’s triple division 109
CHAPTER 30——
Diseases are of three kinds 110
When exercise helps in disease 111
Exercises for the weak and old 112
Exercise according to state of the body 113
CHAPTER 31——
Place for exercise 114
Pure air 115
CHAPTER 32——
Time of exercise 115
Times according to Hippocrates, &c. 116
Time for exercise and meals 117
Morning best 118
CHAPTER 33——
Limits in exercise 118
Limits. Strong and weak. Old and young 119
Time of year. Condition of the body 120
Kind of life 121
CHAPTER 34——
Rubbing the body 122
Practice of the Ancients 123
CHAPTER 35——
Same trainer for body and mind 124
The Divine and the Physician 125
Against specialising 126
Trainer to magnify his office 127
Praise of health. Trainer’s knowledge 128
Physician the Trainer’s Friend 129
Importance of Groundwork 130
Discretion in applying Knowledge 131
Art general; Discretion particular 132
CHAPTER 36——
Boys and girls. Boys first 133
Train tests wit. Is school for all? 134
Danger from too many learned 135
This danger universally admitted 136
Evils from too few learned. Choice 137
Sorting of wits. Dangers from misplacement 138
Reading and writing for all. Rich and poor scholars 139
Middle sort best for learning 140
School not for all. Choosing 141
CHAPTER 37——
All parents would have children learned 142
The Country must decide 143
Necessity a good restraint 144
Number of scholars kept down by law 145
Private opinion must yield to public 146
The poor and the rich 147
Fewer bookmen needed since Reformation 148
A learned paucity. Choice 149
Right choice in a monarchy 150
Ideal monarchy scholar 151
His patience with masters and comrades 152
Less clear cases. Master first chooser 153
Against early choice. Some dullards kept 154
Schoolmaster and parent 155
The same. Colleges not almshouses 156
Evils from bad elections 157
Catchers in Colleges 158
College factions warned 159
Influence of the great misused by the little 160
Abuse of patronage 161
Bursuries. Degrees gained by favour 162
Daws as peacocks 163
Evils ensuing. Livings 164
Preferment to livings 165
Professions overcrowded 166
CHAPTER 38——
Teaching of girls 166
Four reasons. First, English custom 167
Second, Our duty 168
Physical education of girls 169
Third, Girls’ natural towardness 170
Fourth, Good results accruing 171
Plutarch, &c., about women 172
Panegyric of Queen Elizabeth 173
Limits. Learning allowed 174
Choice, as with boys 175
Studies for girls. Reading 176
Writing. Music. Housewifery 177
Learning suited to station 178
How much? 179
Professions denied. Drawing allowed 180
Languages, &c. To what age? 181
Where? and by whom? 182
CHAPTER 39——
Need of train in women and in gentlemen 183
Public training best for gentlemen. Private 184
Private education and public 185
Disadvantages of private training 186
The same 187
The same 188
Why prefer private to public? 189
Public school with a private tutor 190
Public schools and private 191
Studies of a gentleman 192
Gentlemen. The new rich 193
The new rich 194
Noblesse oblige 195
What makes the gentleman 196
Nobility and gentry 197
“As they be true gentlemen” 198
Virtues not tied to the person 199
Noble and gentle 200
Learning useful to noblemen 201
A wise counsellor 202
The Divine 203
The lawyer and the physician 204
Apes 205
What is needed for the gentleman 206
The same 207
Travelling beyond sea 208
Travel not necessary 209
Against foreign travel 210
The same 211
Women do not travel. Queen Elizabeth 212
Socrates. Plato on travel 213
Plato’s traveller 214
His treatment on return 215
Plato’s reception of foreigners 216
Doubts about travel 217
Gentlemen and the professions 218
Gentlemen’s advantages 219
Must not be smatterers. Princes 220
Training of a Prince. Elizabeth 221
CHAPTER 40——
Three stages of school education 222
School building: 1, superior; 2, primary 223
3, Secondary. Buildings and hours 224
Boarding schools, pro and con 225
Grammar schools in suburbs 226
Master’s pay dependent on diligence 227
Changing schools. Master’s pay 228
Moving schools out of towns 229
School buildings. Times 230
Hours best for study and play 231
CHAPTER 41——
Same trainer for mind and body 232
Elementary master most important 233
Pay elementary master highest 234
Grammar master and his pay 235
Good masters stopt by bad pay 236
Teacher’s training. University reform 237
A college for tongues 238
A college for mathematics? 239
Tongues too much thought of. Ascham 240
Sir J. Cheeke on Cambridge mathematics 241
Talking Latin. Mathematics 242
College for Philosophy 243
Study of words. Necessity of mathematics 244
Philo and Aristotle 245
Mathematics studied by Ancients 246
Mathematics and Philosophy 247
Law Reform. Training College 248
Use of the seven colleges 249
Sorting by age. Uniting of colleges 250
University Readers 251
University Reform. Readerships 252
The same 253
Learned Professors needed 254
Admission of teachers 255
CHAPTER 42——
Against forcing 256
Ills from haste 257
Degrees taken too young 258
Over-hasting. Vives 259
Value of time 260
Limit of elementary course 261
CHAPTER 43——
Schoolmasters’ troubles. Melanchthon 262
Want of uniformity 263
Proposal of common scheme 264
Able and ordinary teachers 265
Gains from uniformity 266
Changing schools. The common Grammar 267
Too many school books 268
Choice of books. Chrestomathies 269
The same. No poetic fury 270
Profit from uniformity 271
Mulcaster will write himself 272
Printed rules of hours, punishments, &c. 273
Parents and punishments 274
Monitors. The rod needed 275
The rod 276
Socrates. Plato. Xenophon 277
Coat story in Cyropædeia 278
Tarif of stripes 279
Great offences. Master’s age 280
Master’s calling 281
CHAPTER 44——
Confer with parents 281
Conference with neighbours 282
Teachers and neighbours 283
Teachers and parents. Xenophon 284
Conference of teachers 285
The same. Certainty in direction 286
Certainty at school and at home 287
Certainty at home and at Church 288
Advantage from certainty. Constancy 289
Discretion in change 290
Summing up 291
CHAPTER 45——
Plan of this book 292
Author’s intention 293
Reason of his prolixity 294
His choice of subject 295
Advantage of ideal 296
Why girls’ training is treated of 297
Wishes 298
[Illustration: Decoration]
[Illustration: Decorative border]
POSITIONS CONCERNING
THE
TRAINING VP OF CHILDREN.
FIRST CHAPTER.
THE ENTRIE TO THE POSITIONS,
CONTEINING THE OCCASION OF THIS PRESENT DISCOURSE, AND THE CAUSES WHY
IT WAS PENNED IN ENGLISH.
Whosoever shall consider with any iudgement the maner of training vp
children, which we vse generally within this Realme cannot but wish,
that the thing were bettered, as I my selfe do: though I do not thinke
it good here to displaie the particular defectes, bycause I am in
hope to see them healed, without any so sharp a rehersall, (“for the
error being once graunted and well knowen straight way craueth helpe
without aggrauation, and that way in helping must needes be most
gracious, which the partie helped confesseth least greiuouse.”) If I
should discouer all those inconueniences, wherby parentes and maisters,
teachers and learners, do but enterchaunge displeasures, if I should
rip vp those difficulties, wherby the traine it selfe, and bringing vp
of children is maruellously empeached, I might reuiue great gaules,
and euen therby worse remedie the greifes. And though I remedied them
yet the partie pacient might beare in minde, how churlishly he was
cured, and though he payed well for the healing, yet be ill apayd
for the handling. Wherefore in helping thinges, that be amisse I do
take that to be the aduisedest way, which saueth the man, and sowreth
not the meane. If without quoting the quarrelles, I set down that
right, whervnto I am led, vpon reasonable grounds, that it is both the
best, and most within compasse, the wrong by comparison is furthwith
bewraied, and the chek giuen without anie chiding.
[Sidenote: The occasion of this discourse.]
I haue taught in publike without interrupting my course, now two and
twentie yeares, and haue alwaie had a very great charge vnder my hand,
which how I haue discharged, they can best iudge of me, which will
iudge without me. During which time both by that, which I haue seene
in teaching so long, and by that which I haue tryed, in training vp
so many, I do well perceiue, vpon such lettes, as both my selfe am
subiect vnto, and other teachers no lesse then I, that neither I haue
don so much as I might, neither any of them so much as they could.
Which lettes me thinke I haue both learned, what they be, and withall
conceiued the meane, how to get them remoued. Wherby both I and all
other maie do much more good, then either I or anie other heretofore
haue don. Wherin as I meane to deale for the common good, so must I
appeal to the common curtesie, that my good will maie be well thought
of, though my good hope do not hit right. For I do but that, which is
set free to all, to vtter in publike a priuate conceit, and to claime
kindnes of all, for good will ment vnto all: as I my selfe am ready
both freindly and fauorably, to esteme of others, who shall enterprise
the like, requiring euery one, which shall vse my trauell, either as a
reader, to peruse, or as a reaper to profit, that he will think well
of me, which may cause him allow: or if he do not, that yet he will be
sorie for me, that so good a meaning had so meane an issue.
[Sidenote: Why it is penned in English.]
I do write in my naturall English toungue, bycause though I make the
learned my iudges, which vnderstand Latin, yet I meane good to the
vnlearned, which vnderstand but English. And better it is for the
learned to forbeare Latin, which they neede not then for the vnlearned
to haue it, which they know not. By the English both shall see, what I
say, by Latin but the one, which were some wrong, where both haue great
interest, and the vnlearned the greater, bycause the vnlearned haue
not any but only such English helpes, the learned can fetch theirs from
the same fountaines, whence I fetch mine. My meaning is principally
to helpe mine owne countrie, whose language will helpe me, to be
vnderstood of them, whom I would perswade: to get some thankes of them,
for my good will to do well: to purchace pardon of them, if my good
will do not well. The parentes and freindes with whom I haue to deale,
be mostwhat no latinistes: and if they were, yet we vnderstand that
tongue best, whervnto we are first borne, as our first impression is
alwaie in English, before we do deliuer it in Latin. And in perswading
a knowen good by an vnknowen waie, are we not to cal vnto vs, all the
helpes that we can, to be thoroughly vnderstood? He that vnderstands no
Latin can vnderstand English, and he that vnderstands Latin very well,
can vnderstand English farre better, if he will confesse the trueth,
though he thinke he haue the habite and can Latin it exceading well.
When mine argument shall require Latin, as it will eare long, I will
not then spare it, in the degree, that I haue it, but till it do, I
will serue my countrie that waie, which I do surely thinke will proue
most intelligible vnto her. For though the argument, which is dedicate
to learning, and must therfore of force vse the termes of learning:
which be mysteries to the multitude, maie seeme to offer some darkness
and difficultie in that point: yet it is to be construed, that the
thing it selfe must be presented in her owne colours, which the learned
can discry, at the first blush, as of their acquaintance, who must be
spoken to in their owne kinde: as the vnlearned must be content to
enquire, bycause we straine our termes to haue them intitled. And yet,
in all my drift, for all my faire promise, I dare warrant my countrie
no more, then probabilitie doth me, which if it deceiue me, yet I
haue it to leane vnto, and perhaps of such pith, as might easely haue
beguiled a wiser man then me. But till I proue beguiled, I will dwell
in hope, that I am not, to deliuer my minde with the better courage,
and therby to shew that I thinke my selfe right. For the greatest
enemy, that can be to any wel meaning conceit is, to mistrust his own
power, and to dispaire of his good speede where happy fortune makes
euident shew.
CHAPTER 2.
WHERFORE THESE POSITIONS SERVE, WHAT THEY BE, AND HOW NECESSARIE IT WAS
TO BEGIN AT THEM.
My purpose is to helpe the hole trade of teaching, euen from the very
first foundation: that is, not only the Grammarian, and what shall
follow afterward, but also the Elementarie, which is the verie infantes
train, from his first entrie, vntill he be thought fit to passe thence
to the Grammar schoole. My labour then beginning so low, am I not to
follow the president of such writers, as in the like argumentes, haue
vsed the like methode? The maner of proceding which the best learned
authors do vse, in those argumentes, which both for the matter be of
most credit, and for the maner of best accompt, kepeth alwaie such a
currant, as they at the first laie downe certaine groundes, wherin
both they and their readers, whether scholers onely, or iudges alone,
do resolutely agree. Which consent enureth to this effect, that they
maie therby either directly passe thorough to their ende without
empeachment: or else if any difficulty do arise in the way, they
may easely compound it, by retiring themselues to those primitiue
groundes. The Mathematicall, which is counted the best maister of sound
methode, of whome all other sciences do borrow their order, and way
in teaching well, eare he passe to any either probleme or theoreme,
setts downe certaine definitions, certaine demaundes, certaine
naturall and necessarie confessions, which being agreed on, betwen
him and his learner, he proceedeth on to the greatest conclusions in
his hole profession, as those which be acquainted with _Euclide_ and
his friendes, do verie wel know. Wil the naturall philosopher medle
with his maine subject, before he haue handled his first principles,
matter, forme, priuation, motion, time, place, infinitie, vacuitie, and
such other, whervnto _Aristotle_ hath dedicated eight whole bookes?
What shall I neede to take more paines in rehersall of any other
writer, whether Lawyer, Physician, or any else, which entreateth of
his peculiar argument learnedly, to prooue that I am first to plant
by positions, seeing the verie diuine himselfe, marcheth on of this
foote and groundeth his religion vpon principles of beleefe? I professe
my selfe to be a scholer, wherby I do know this methode, which the
learned do kepe, and I deale with an argument, which must needes at the
first be verie nicely entertained, till proofe giue it credit, what
countenaunce soeuer hope maie seeme to lend it, in the meane while. I
maie therefore seeme to deale against mine owne knowledge, if I do not
fortifie myselfe with such helpes, as vpon probable reason, maie first
purchace their owne standing, and being themselues staid in place of
liking maie helpe vp all the reste.
I am specially to further two degrees in learning, first the
Elementarie which stretcheth from the time that the child is to be
set to do any thing, till he be remoued to his Grammar: then the
Grammarian, while the child doth continew, in the schoole of language,
and learned tounges, till he be remoued for his ripenes, to some
Vniuersitie: which two pointes be both of great moment.
For the Elementarie: Bycause sufficiency in the child, before he passe
thence, helpes the hole course of the after studie, and insufficiencie
skipping from thence to soone, makes a very weake sequele. For as
sufficient time there, without to much hast, to post from thence to
timely, draweth on the residew of the schoole degrees, in their best
beseeming time, and in the ende sendeth abroade sufficient men for
the seruice of their countrie: so to hedlong hast scouring thence to
swiftly at the first, (for all that it seemeth so petie a thing,) in
perpetuall infirmity of matter, procureth also to much childishnes in
yeares to be then in place, when iudgement with skill, and ripenes
with gray-haires should carie the contenaunce. And is not this pointe
then to be well proyned, where hast is such a foe, and ripenes such a
freind? Where pushing forward at the first before maturitie bid on,
will still force that, which followeth till at the last it marre all?
For the Grammarian: As it is a thing not vnseemely for me to deale in,
being my selfe a teacher, so is it verie profitable for my countrie to
heare of, which in great varietie of teaching doth seeme to call for
some vniforme waie. And to haue her youth well directed in the tounges,
which are the waies to wisdome, the lodges of learning, the harbours of
humanitie, the deliuerers of diuinitie, the treasuries of all store,
to furnish out all knowledge in the cunning, and all iudgement in the
wise, can it be but well taken, if it be well perfourmed? or can it but
deserue some freindly excuse, yea though good will want good successe?
If occasion fitly offered by the waie, cause me attempt any further
thing then either of these two, though I may seeme to be beside my
schoole, yet my trust is that I shal not seeme to be beside my selfe.
Now then dealing with these matters which appertaine to men, and must
be allowed of men, if they deserue allowance, or wil be reiected by
them if they seeme not to be sound, whether haue I neede to procede
with consent or no? For what if some shall thinke their penny good
siluer, and will not admit mine offer? neither receiue teaching at the
hand of so meane a controwler? what if some other graunt, that there
is some thing amisse in deede, but that my deuise is no meane to amend
it? what if disdaine do worke me discredit, and why should he take vpon
him? A petie companion, I confesse, but till some better do deale, why
may not my petinesse fullwell take place? And if the ware which I do
bring, proue marchandable, why may I not make shew, and offer it to
sale? Such instances and obiections wilbe offered, with whom seeing I
am like to encounter, why ought I not at the first to resolue those,
which will relent at the voice of reason? and so entreat the other,
which make more deintie, to be drawen on, as my deutie being discharged
towardes the thing, by argumentes, towardes them, by curtesie, if there
be any strayning afterwardes themselues may be in fault?
But bycause I must applie my positions to some one ground, I haue
chosen the Elementarie, and him rather then the Grammarian: for that
the Elementarie is the verie lowest and first to be dealt with, and the
circunstances being well applyed vnto him, may with very small ado, be
transported afterward to the Grammarian or anie other else. And vnder
the title of the particular circunstance, (though it seeme peculiarly
to appertaine to the Elementarie, by waie of mine example, which I
do applie vnto him primitiuely) yet I do trauell commonly with the
generall considerations in all persons which use the same circunstance,
in anie degree of learning, as the places themselues hereafter will
declare. Which I do both to ende these positiue arguments at once, and
to make the precept also somewhat more pleasant to the reader, hauing
the entertainement of some forreine, but no vnfit discourse.
The positions therefore which I do meane, be these and such other. At
what time the child is to be set to schoole. What he is to learne when
he is at schoole. Whether all be to be set to schoole. Whether exercise
be to be vsed as a principle in trayning. Whether young maidens be to
be set to learne. How to traine vp young gentlemen. How to procure
some vniformitie in teaching. Of curtesie and correction. Of priuate
and publike education. Of choise of wittes, of places, of times, of
teachers, of schoole orders. Of restrayning to many bookish people,
and many other like argumentes, which the nature of such discourses
useth to hale in by the waie. Wherin I require my countreymens consent,
to thinke as I do, and will do mine endeauour to procure it, as I
can, before I deale with the particular præceptes, and schooling of
children. Which while I do, as I follow the præsident of the best
writers, for the methode, which I chuse, so for the matter it selfe I
will vse no other argument, then both nature and reason, custome and
experience, and plaine shew of euident profit shall recommend to my
countrie without either manifest appearaunce, or secrete suspicion of
a fantasticall deuise: considering it were an argument of verie small
witte knowing fantasticallnes to disgrace the man, and impossibilitie
to displace the meane: in so necessarie a thing as I pretend this to
be, to entermingle either fantasticall matter, for all men to laugh
at, or impossible meane, for as many to muse at. If earnest desier to
haue some thing bettered, do cause me wishe the amendement, I hope that
will not be accounted fantasticall, vnless it be to such, as do thinke
themselues in health when they are deadly sicke, and feeling no paine,
bycause of extreme weaknes, do hold their freindes halfe foolish, which
wishe them to thinke vpon alteration of life.
CHAPTER 3.
OF WHAT FORCE CIRCUNSTANCE IS IN MATTERS OF ACTION, AND HOW WARILY
AUTHORITIES BE TO BE VSED, WHERE THE CONTEMPLATIUE REASON RECEIUES THE
CHECK OF THE ACTIUE CIRCUNSTANCE, IF THEY BE NOT WELL APPLYED. OF THE
ALLEADGING OF AUTHORS.
Some well meaning man, when he will perswade his countrie to this or
that thing, either by penne or speache, if he find any good writers
authoritie, which fauoureth his opinion, he presumeth streight waie
therby both his owne perswasion to be sufficiently armed, and his
countries execution to be strongly warranted. Which his assuraunce
is sometime chekt by wisdome, sometime by experience: By wisdome,
which forseeth, that the circunstance of the countrie will not admit
that, which he would perswade: by experience, which giuing way at
the first to some probability, is in the end borne back by vnfitting
circunstance. So that in those cases, where authorities perswade, and
circunstances controwle, such as vse writers for their credit, must
feare circunstance for her chek. Bycause the misse in circunstance
makes the authour no authour, where his reason is altered, and the
alledger no alledger, where discretion wanteth. Seeing therefore my
selfe deale with these two pointes of authoritie and circunstance, both
to confirme mine owne opinion the surer, and to confute the contrarie
sounder, where difference in opinion shall offer to assaile me, I
thought it good in the verie entrie to say somwhat of both, considering
their agreement doth promise successe, and their disagreement doth
threaten defeat.
I do see many very toward wittes, of reasonable good reading, and of
excellent good vtterance, both forreine abroad, and freindes at home
marueilously ouershoot themselues by ouerruling the circunstance, and
ouerstraining authoritie. For vpon some affiaunce in their owne wittes,
that they see all circunstances, and some small assurance, that the
authours which they reade, do soothe all that they say: they will push
out in publike certaine resolute opinions, before either their wittes
be settled, or their reading ripe: which is then to be thought wisely
ripe, when after the benefit of many yeares, after much reading of the
most and best writers, after sound digesting of that which they haue
red, and applying it all to some certaine ende: time hath fined their
iudgement, and by precise obseruing and comparing, both what others
haue said, and what themselues haue seene, hath made them maister the
circunstance. Which mastering of the circunstance, is the only rule,
that wisemen liue by, the only meane, that wisedome is come by, the
only ods between folie and witte. The marking wherof is of so great
a force, as by it eche countrie discouereth the travellour, when he
seeketh to enforce his forreine conclusions, and clingeth to that
countryman, which hath bettered her still, by biding still at home. It
discrieth the young student, which is rauished with the obiect, eare
he can discern it, and honoreth the wise learned, whose vnderstanding
is so staied, as he may be a leader. The consideration of circunstance
is so strong in all attemptes, where man is the subiect, as it maketh
of all nothing, and of nothing all. The skill to iudge of it is so
lingring, and so late, bycause man is the gatherer, and so long eare he
learne it, as it seemes to be reserued, till he be almost spent. It is
not enough to rule the world, to alleadge authorities, but to raunge
authorities, which be not aboue the world, by the rule of the world, is
the wisemans line.
I am to deale with training, must I entreat my countrey to be content
with this, bycause such a one commendes it? or to force her to
that, bycause such a state likes it? The shew of right deceiues us,
and the likenes of vnlike things doth lead vs, where it listeth.
Differences and ods discouer errors, similitude and likenes lead
euen wise men awrie. The great philosopher _Aristotle_[1] in fining
of reason, maketh the abilities to discerne these two pointes, where
thinges like be vnlike, and where the vnlike be like, two of his
principall instrumentes to trie out the trueth. Which skill to discern
so narrowly, as it is not in all, so where it is, there is great
discretion, there will nothing be brought from authoritie to practise,
but that circunstance will praise, and yet hardly winne. For though
circunstance in our countrie and others do seeme verie like, nay rather
almost one, yet if our countrie do admit, where any ods appeareth,
though it offer the relenting, when it comes to proufe, she auentureth
her selfe, and we which perswade. haue great cause to thanke her, that
she will harken vnto vs, as she also will thanke vs, if she praise at
the parting. Wherfore seeing the ground is so slipperie to deale by
authoritie, and therfore to approue it, bycause such a one sayth it
till iudgement haue subsigned, and circunstance sealed, I thought it
good, as I said before, to speake somwhat therof, that I may therby
stay my selfe the better, marching by them, and thorough them: and also
remoue some scrupulouse opinion, that I vse them not strangely, when I
vse them so, as they wishe themselues to be vsed.
But for the better vnderstanding, with what warynes authoritie is to
be vsed, may it please you to consider, that there be two sortes of
authours wherwith we deale in our studie: wherof the one regardeth
the matter only, and by ineuitable argument enforceth the conclusion.
In this kinde be the Mathematicall sciences, and all such naturall
philosophie, as proceedeth by necessitie of a demonstrable subiect. The
other ioyneth the circunstance with the matter, as Morall, and politike
Philosophie, as the Professions, as Poetes, as histories do, when they
enforce not the necessitie of their conclusion, by necessitie of the
matter, though by the fourme of their argument, which concludeth of
force, in matters of least force. The argumentes of those Artes and
Professions, which be in this second kinde, do depende vpon apparence
in probable coniecture, and be creatures to circunstance, wherin as man
is the mainest subiecte, so the respectes had to man haue the raine in
their hand.
Hence commeth it that lawes in seuerall landes do differ so much, that
Phisicke in seuerall subiectes is so seuerall in cure, that Diuinitie
in ceremonies admitteth change, where the circunstance is obserued, and
yet the truth not tainted.
Hence it cometh that in diuersitie of states, there be diuersities of
staie, whereby men gouerne, bycause circunstance commaundeth. Whervnto,
he that affirmes, must still haue an eye, bycause it sheweth, what is
seemely and conuenient, not in great states alone, but also in the
meanest thinges of all: bycause it moderateth both what soeuer men do:
and in what soeuer respect they do. In the first kinde of authours and
authorities, the truth of the matter maintaines it selfe, without he
said or he did: bycause it is true by nature, which staied it, not by
authour which said it. And being so setled, it ministreth of it selfe
no matter to debate, or at the least verie little. For in pointes of
necessitie, naturally inferred, the difference of opinion is no proufe
at all, that the matter is debatable, but it is a sufficient argument
of an insufficient writer, if he penne his opinion, or of an vngrounded
learner, if his error be in speeche, which harpeth still about some
outward accident, and neuer perceth the inward substance. So that in
such conclusions there is but one currant, what forceth the matter,
and not what sayeth the man: what commandes the immutable truth, and
not what commendes the changeable circunstance. All the controuersie
is in the second kinde, where circunstance is prescription, wherin the
writers credite oftimes authoriseth the thing, and the truth of the
thing doth make the man an authour: wherin vnles he take verie good
heede, which is the alleadger, he may do his writer exceeding great
iniurie, by bringing him to the barre, and forcing that vpon him, which
he neuer dreamed on, and harme himselfe to, who mistaking his ground,
misplaceth his building, and hazardeth his credit.
Hence commeth it, that so many fantasticall deuises do trouble the
world, while euerie man being desirous to breede somwhat worthy of
commendacion either for shew of learning, or for shield of opinion,
bringeth in the poore writers, and enioyneth them speach, where in deed
they be mute: and if they could speake, they would aske the alledger
why he did so abuse them. A generall and a verie hard case in these
our dayes, when the most erronious opinions be fathered vpon the most
honest writers, which meant nothing lesse, then that which is threpte
vpon them. In matter of Pollicy this man wrote thus, and was verie well
thought of, an other in some schoole pointes gaue his censure in this
sorte, and became of account. Transport the circunstance the allowance
is misliked, the alleadger laughed at: and yet the worthinesse of the
writer not empayred at all, when he is rightly weyed, bycause he was
forced: In this kinde of argument wherin I presently deale, it is no
proufe, bycause _Plato_ praiseth it, bycause _Aristotle_ alloweth it,
bycause _Cicero_ commendes it, bycause _Quintilian_ is acquainted with
it, or any other else, in any argument else, that therfore it is for vs
to vse. What if our countrey honour it in them, and yet for all that
may not vse it her selfe, bycause circunstance is her check?
Nay what if the writers authoritie be alledged without consideration of
their owne circunstance? who then offereth his countrey the greatest
wrong? is it not he which wringeth the writer, and wreasteth his
meaning? And yet such alledgers there be, which passe it ouer smoothly,
till they be espyed, where then their owne weaknes appeareth, the
writers worthinesse is euident, and his wrong reuenged, by discouering
the wreaster. Wherfore he that will deale with writers so, as to deriue
their conclusions to the vse of his countrey, must be verie well
aduised, and diligently marke, that their meaning, and his applying be
both of one ground, and also how much of their opinion his countrey
will admit, which, as she will not be forced by idle supposalles, so
pronounceth she him to be but a fleeter, who so euer shall offer to
force her that waye. If the matter be well pikt, and properly applyed,
she embraceth it forthwith, and giues it the growing. Whether I shall
perfourme so much my selfe, as I require in others, I dare not warrant,
but I will do my best, to vse my authour well, and to obserue the
circunstance, and not once to profer any thing to my countrey, which
shall not haue all those foundations, that I promised before, so much
as I can, _Nature_ to lead it, _reason_ to back it, _custome_ to
commend it, _experience_ to allow it, and _profit_ to preferre it.
[Sidenote: For alledging of Authours.]
But here by the waye, I must aduertise my reader thus much, that I
thinke a student ought rather to inuest himselfe in the habite of his
writer, then to stand much vpon his title, and authoritie, in proofe or
disproofe, seeing who knoweth not, that all our studies be generally
detters to the first deuise, and fairest deliuerie? Therfore to auoide
length therby, I will neither vse authoritie, nor example, seeing
matter is the maine, and not the mans name, sauing onely where one mans
deposition vpholdes or ouerthrowes: and the ground of the example is
so excellent in that kinde, as it were to much vnkindenesse, not to
let the person be knowen, where the fact is so famous. I will reste
vpon reason the best, where I finde it, the next where that failes, and
coniecture is probable, to proue such thinges, as reason must paterne.
If the triall be in proofe, and experience must guide it, I will binde
vpon proofe, and let triall be the tuche.
For with the alledging of authours, either to shew, what I haue read
or to tuche common concordes, where any thing is to much, and nothing
is enough, I meane not at all to buisie my selfe. Bycause we heape but
vp witnesses, which be nothing needeful, in such cases, as be nothing
doubtfull, when we vse many gaie names all agreeing in one, and none
saying but so: wheras the naturall vse of testimonies is, to proue
where doubt is, not to cloye, where all is cleare. In such cases for
want of sound iudgement, a catalogue of names, and a multitude of
sentences, which say but that is soothed, and no man denyes, are forced
to the stage, to seeme to arme the alleadger, which fighteth without
foe, and flyeth without feare.
In pointes of learning, which be wonne from quarrell, or resolute
groundes, which be without quarrell, and neede no assurer, I referre my
dealing to the iudgement of those, which can trace me, where I tread
and shall finde my truth, without the authours name, whom they will
confesse to be well alleadged, when I saye, as he sayeth, and proue
as he proueth, either by habite got by reading, or by likenesse in
iudgement, though I neuer red.
If controuersie arise, and be worth the recounting the matter shall not
sleepe: if it hange of the man, and without him be lame, the man shall
not slyp: but otherwise, no. Those that be learned know that witnesses,
and wise mens names be verie good ware, where the question is, whether
such a thing be done, and they be said to know it, and that _Rhetorick_
takes testimonies for a principall proofe, and very neare the harte, as
_Logick_ placeth them in the utmost of her argumentes, being themselues
of small pith, though their stuffe be worth praise, and both bind and
loose, where reason beares the swaie, and probabilitie is to purpose.
I do honour good writers but without superstition, nothing addicte to
titles. But for so much as _Reason_ doth honour them, they must be
content to staie without them selues, and vse all meanes to preferre
her to presence, as their ladie and mistresse, whose authoritie and
credit procures them admission, when they come from her. It is not so,
bycause a writer said so, but bycause the truth is so, and he said the
truth, the truth giues him title, and that is it, which must passe,
strong enough of it selfe, and oftimes weakened in the hearers opinion,
though not in it selfe, by naming the writer: which commonly proues
so when the hearer is wedded vnto names, and sworn to authoritie, not
so much eying the thing which is vttered, as the persons title by
whom it is vttered. If truth did depend vpon the person, she would
oftimes be brought into a miserable plighte, and looke rufully vpon it,
being constrained to serue fancie, and to alter vpon will, wheras she
is still one, and should be bent vnto, neither will her selfe bend,
howsoeuer opinatiue people do perswade them selues.
This the learned and wise know, whose curtesie I craue as I wish them
well: for whose helpe and health, I vndertooke this paine, whose
wisedom I appeal to, if either, diffidence do wrangle, or ignoraunce
do quarrel. As for the vnlearned, I must needes ouertreat them, not to
stand with me in pointes, where they cannot iudge themselues, if not
for mine owne, yet for their sakes, which beleue me themselues, and
will giue their word for me. In such pointes, as be intelligible to
both, I must praie them both to waie me well, and euer to haue before
them, that my will wisheth well, howsoeuer I perfourme, wherin will
deserues well, and weaknes prayeth excuse.
FOOTNOTES:
[1] 1. Topic. de 4. instrumentis Dial.
CHAPTER 4.
WHAT TIME WEERE BEST FOR THE CHILD TO BEGIN TO LEARNE. WHAT MATTERS
SOME OF THE BEST WRITERS HANDLE, EARE THEY DETERMINE THIS QUESTION.
OF LETTES AND LIBERTIE WHERVNTO THE PARENTES ARE SUBIECT IN SETTING
THEIR CHILDREN TO SCHOOLE. OF THE DIFFERENCE OF WITTES AND BODIES
IN CHILDREN. THAT EXERCISE MUST BE IOYNED WITH THE BOOKE, AS THE
SCHOOLING OF THE BODIE.
The first question that of any necessitie commeth in place, seemeth to
be at what yeares children be to be put to schoole: for neither would
they be differed to long for leasing of their time, nor hastened on to
soone, for hindering of their health. The rule therfore must be giuen
according to the strength of their bodies, and the quicknes of their
wittes ioyntly.
[Sidenote: The auncient antecedents.]
Such of the auncient writers, both Greek and Latin, as either picture
vs out the platfourmes of the best framed common weales: or do lend
vs the looking on of some such a paragon as in some particular kinde,
they deuise to be peerelesse, before they call it in question, when
their youth shall begin to learne, they do fetch the ground of their
traine exceeding farre of. As, what regard is to be had to the infante,
while he is yet vnder his nurse. Where they moile themselues sore, with
the maners and conditions of the nurse, with the fines or rudenes of
her speeche: with the comelynes of her person and fauour of her face.
And in controuersie about milkes, sometime they preferre the mother,
if her health, her complexion, her kinde of life, will best fit for
her owne: sometime they yeeld: but with great choice to the forreine
nurse: if any iust circunstance do discharge the mother, whom nature
vnletted seemes to charge most. Againe they examine what companie
is to be choosen for him, when he doth begin first to crepe abroad,
wherby that good may begin betimes, which must continew longe, and is
greatly furthered by choice of companie, that pikked and choice play
fellowes may succede after a fine and well fitted nursery. Againe, they
debate in good sadnes, what an exquisite traine is to be deuised for
him, when he is to go to schoole, either priuate, or publike, though
they still preferre the publike as most beseeming him, which must liue
among many and neuer be recluse. And such other considerations they
fall into, which do well beseeme the bringing vp of such a one, as
they did but wishe for: and we may not hope for: but by no meanes can
be applyed to our youth, and our education, wherin we wishe for no
more, then we hope for to haue. Nay they go further, as whether may
not wishers? and appoint the parentes of this so perfect a child, to
be so wise and so well learned, as is in verie deede most consonant
with their platte, but to farre surmonting the modele of my positions.
Wherfore leauing those meanes, which they do but deuise, to bring vp
those people, which they do but patterne, I meane to proceede from such
principles, as our parentes do build on, and as our children do rise
by, to that mediocritie, which furnisheth out this world, and not to
that excellencie, which is fashioned for an other. And yet the pretence
of these so fine pictures, by pointing out so absolute a president,
is, to let vs behold thereby, both wherin the best consisteth: what
colours it is best knowen by: what a state it keepeth: and also by
what ready meane, we may best approache neare it, bycause dispaire
to obtaine the verie best it selfe, discourageth all hope. For that
missinge any one of these so fined circunstances, as our frailtie
will faile either in all, or in most, then we marre the whole moulde.
Howbeit we are much bounde to the excellent wittes of those diuine
writers, who by their singular knowledge, approaching neare to the
truest, and best, could most truly, and best discern, what constitution
they were of: and being of a good ciuill inclination, thought it their
parte, to communicate that with their posteritie, which they from so
nighe, had so narrowly decifred, as auailable to others, for this onely
cause, if there ensewed no more of it, that in despaire of hitting
the highest, yet by seeing where it lodged, with verie great praise,
they might draw neare vnto it. For as it is but for paragons to mount
quite aboue all, so is it worthy praise to rest in some degree, which
declareth a preacher, though abilitie restraine will, that it cannot
aspire whervnto it would.
But to returne from this so exquisite, to our ordinarie traine, I
perswade my selfe, that all my countreymen wishe themselues as wise,
and as well learned, as those absolute parentes are surmised to be,
though they be content with so much of both, or rather with so litle,
as God doth allot them: and that they will haue their children nursed
as well as they can, without question where, or quarrelling by whom: so
as they may haue that well brought vp by nurture, which they loue so
well, bequeathed them by nature. And that till the infant can gouerne
himselfe, they will seeke to saue it from all such perilles, as may
seeme to harme it any kinde of way, or by companie or by occasion:
and that with such warinesse, as ordinarie circunspection may, or can
worke, in considerate and careful parentes. And finally that for his
well schooling, they that cannot, will wish it, they that can, will
haue it, with small charge if they may, if they may not with some
coste, and very carefully commend the silly poore boy at his first
entry, to his maisters charge, not omitting euen how much his mother
makes of him, if she come not her selfe and do her owne commendacions.
So that for these antecedents, as they in precisenes do passe vs, so we
in possibility go farre beyond them.
For our hope is at ankar, and rides in assuraunce, their wishe
wandereth still, not like to win the rode. These and such like
circunstances they handle formally as in an absolute picture, I tuche
but by the waye, as being quite of an other perswasion, nothing giuen
to the vnpossible, where possibilitie must take place, though the
vnpossible _Idea_, offer great force to fancie. Wherfore I will now
take my leaue of them, and retourne to my question, when children be to
be set to learning. A thing in reason very worthy to be wayed, and in
perfourmaunce, very like to proue good, both for health of the bodie,
and helpe of the minde, and so much the rather to be well entreated,
by cause it is the very first principle, which enterteneth our traine.
My countrey parentes then, being so naturall to their children, both
for care before schoole, and for choice in schooling, I will commend
to their charge, all that which is to be considered in their first
infancie, and tendrest spring, before they be thought fit, to be set to
learning, which they will diligently looke to, I am very well assured.
Bycause euery thing drawes liking, while it is pretie and young, and
specially our owne which hath nature to sollicite, and needeth no
exhorting, to haue it well cherished, where there is no daunger, but in
to much dalying, neither yet any feare, but in to fond cokkering.
[Sidenote: Lettes.]
But in very good earnest, when shall our boye be set to schoole? In all
considerations, wherin vpon the resolution, something must be executed,
and done, this thing is necessarily to be first enquired, whether all,
or most, or any of all the circunstances, which be incident to the
execution, be in, or without the parties power, which is to execute, so
as he may either proceede at his owne libertie, if nothing withstand
him, or may not proceede, if he be thwarted by circunstance. For
otherwise the liberty to passe on, or the restraint, to staie, being
not agreed vpon, he that directs by rule may be chekt by arrest. And
where he biddes on thus, circunstance maye replie, Ifayth sir no.
Wherfore I leaue those parentes to their owne discretion, in whom will
seekes libertie, to do as she would, and circunstance commandes her,
to do as she may. The parent would haue his child begin to learne at
such a time: circunstance sayes, no. He would haue him learne with
such a man: some cause contrarieth. In such a place, in such a sorte:
his power is to poore, to compasse that he coueteth. Be not all these
lettes, and what so euer is so laid, to stop will of his will, where
neither counsell can giue precept, nor the parent can execute, being
so strongly ouercharged? It is euen like, as if one should saye,
the freeman and the bond, be not both in one case. Preceptes be for
freemen, which maie do as ye bid them, but circunstance bindes, and
wilbe obeyed. Wherfore I must once for all, warne those parentes, which
may not do as they would, vpon these same lettes which I haue recited,
or any other like, that they take their oportunitie, when so euer it
is offered, bycause occasion is verie bald behinde, and seldome comes
the better. And seeing circunstance is their bridle, when they feele
the raine loose, course it on a maine, and take the benefit of time,
the oportunitie of place, the commoditie of the teacher, the equitie
of the maner, and what so euer condition else, wherin the freedom of
circunstance doth seeme to befreind them. For sauing with such a note
as this is, I cannot direct them, which can giue no counsell, but where
_necessitie_ is in ward and _libertie_ keepes the keyes.
[Sidenote: Libertie.]
But if the parent want nothing necessary, for his childes bringing
vp, neither a place, both conuenient for receit, and commodious for
distaunce, wherin to haue him taught: nor a teacher, sufficient for
cunning, and considerate, for either curtesie, or correction, who can
traine him vp well: nor fit companions, as so fit a place, and so good
a maister may picke out of choice, which will throng vnto him: And if
the child also himselfe, haue a witte apte to conceiue, what shalbe put
vnto him: and a body able to beare the trauell, which belonges vnto
learning: me thinke it were then best, that he began to be doing, when
he maie well perceiue, without trauelling his braine, thorough the
hardnes of the thing, and neede not be toiled to the wearines of his
bodie, thorough the wise handling of his aduised maister. For being in
the schoole, he may do somwhat very well, though not very much, wheras
roming about, he might hap to do ill, and that very much.
[Sidenote: Variety of wittes.]
At what yeares I cannot say, bycause ripenes in children, is not tyed
to one time, no more then all corne is ripe for one reaping, though
mostwhat about one. Some be hastinges and will on, some be hardinges,
and drawe backe: some be willing when their parentes will: some but
willing, when they will them selues, as either will to do well, vpon
cherishing wisely, or pleasure to play still, vpon cokkering fondly,
hath possessed their mindes.
But he that deserueth to be a parent, must dispose himselfe to be also
a iudge, in all these cases: and who is so ill freinded, as he hath
not one, with whom to conferre, to learne by aduise, the towardnes
and time of his young sonnes schooling, if he be not able to looke
into it himselfe? They that limitte the beginning to learne by some
certaine yeares, haue an eye to that knowledge, which it were pitie
were loste, say they, and may easely be gayned in those young yeares.
I agree with them, that it were great pitie, to lease anything, that
neede not be loste, without great negligence, and may be well gotten,
with very small diligence, not endammaging the child. But more pitie
it were, for so petie a gaine, to forgoe a greater, to winne an houre
in the morning, and lease the whole daie after: as those people most
commonly do, which starte out of their beds to early, before they be
well awaked: or knowe what it is a clocke: and be drousie when they are
vp, for want of their sleepe.
If the childe haue a weake bodie, though neuer so strong a witte, let
him grow on the longer, till the strength of his bodie, do aunswere
to his witte. For experience hath taught me, and calleth reason to
record, that a sharp young witte hastened on to wounder at, for the
quiknesse of his edge, hath therby most commonly bene hastened to his
graue, thorough the weaknesse of body: to the greife of the freindes,
whose delite is cut of, and some wite of their witte, for ouerhasting
their child: Nay, what if it hath pleased God to lend him longer life?
he neuer sinketh deepe, but fleeteth still aboue, with some quicknesse
of conceit, continuing that wonder, which he wanne in his childhood:
neuer burdened with much to ballase his head: but still aunswering at
reboundes, the fairest crop of so hasty an haruest. Sometime his witte
will grow worse, the wonder will vanishe, the bodie will proue feeble,
and soone after perishe.
But now if he liue, with all these infirmities, of decaying witte,
decreasing wonder, puling bodie, he liues with small comfort, in such
a world of weaknesse, which vsually commeth of to much moisture, the
corrupter of such carcasses, the most vile, and violent massacrer, of
the most, and best studentes, generally for want of trauell, sauing
onely to their braine, which the more it is occupyed, the sorer it
stilleth, and the sorer it stilleth, the sooner it killeth, the moe the
more pitie. Wherfore I could wishe the wittier child, the lesse vpon
the spurre, and either the longer kept from learning, for turning his
edge, as a to sharpe knife: or the sklenderer kept at it, for feare
of surfait, in one hungring to haue it. Yet must not this quickling
be suffered to do nothing at all, for feare he grow reasty, if that
nothing be dumpishe, and heauie: or passe beyond reclaime, if it be
dissolute, and wanton.
The meane conceiuer, in some strength of bodie, is the best continuer,
and as he serues all places best, in his height of learning, so in all
respectes, ye may venture on his schooling, when it shall please you,
with but ordinarie regard.
A dull witte in a strong body, if ye like to haue it learne, as by
learning ye finde it: so till some degree, it may well learne, for
necessarie seruice in the rest of his life: and may be hastened on
boldly. For the bodie can beare labour, it is so well boaned, and the
witte will not cloye, it so hardly receiueth. The sharpenesse of witte,
the maister will sound by memorie, and number: the strength of the
bodie, the mother will marke, by complaint, and cause.
A weake witte and as weake a bodie, is much to be moaned, for the
great infirmity, and can hardly be helpt, bycause nature is to weake:
and therefore it must be thought on, as in a case of despaire, againe
against hope: if any thing be goten, a greife to the freindes, which
cannot amend it: small ioye to him selfe, which cannot auoide it.
A strong witte, in as strong a bodie, is worthy the wishing, of the
parentes to bring foorth, of the teacher to bring vp. For as it is a
thing of it selfe not ordinarie, so where it lighteth, it giues vs the
gaze, and bides all beginninges, but that which is to soone, bycause
God hath prouided that strength in nature, wherby he entendes no
exception in nurture, for that which is in nature. Such spirites there
be, and such bodies they haue, if they will, and may so keepe them,
with orderly regard, which is extreme hard vnto them. For that oftimes
they will not do so, but distemper their bodies with disordinate
doinges, when pleasures haue possessed them, and rashenesse is their
ruler. Oftimes they maie not, thorough varietie and weight of important
affaires, which commaundeth them too farre in some kinde of calling.
But where so euer they light, or what so euer waye they take, they
shewe what they be, and alwaye proue either the verie best, or the most
beastly. For there can scantly be any meane in those constitutions,
which are so notably framed, and so rarely endued. And therefore those
parentes which haue such children must take great heede of them, as the
tippes of euill, if they chuse that waye, or the toppes of good, if
they minde that is best. For the middle and most moderate wittes, which
commonly supplie eche corner in eche countrey, and serue most assaies,
some ordinary meane will serue to order them: but where extraordinarie
pointes begin to appeare, there common order is not commonly enough.
This is my opinion concerning the time, when the child shall begin to
learne: which I do restraine to the strength of witte and hardnes of
body: the one for to receiue learning, the other not to refuse labour:
and therfore I conclude thus that the parent himselfe ought in reason
to be more then halfe a iudge of the entrie to schooling, as being best
acquainted with the particular circunstance of his owne child. Yet I do
not allow him to be an absolute iudge, without some counsell, vnlesse
he be a very rare father, and well able to be both a rule to himselfe,
and a paterne to others. Bycause mostwhere men be most blinded:
where they should see best, I meane in their owne: such a tyrant is
affection, when she hath wonne the field, vnder the conducte of nature,
and so imperious is nature, when she is disposed to make affection her
deputie.
[Sidenote: Exercises.]
But now for so much as in setting our child to schoole, we consider
the strength of his bodie, no lesse then we do the quicknesse of his
witte, it should seeme that our traine ought to be double, and to be
applyed to both the partes, that the body may as well be preserued in
his best, as the minde instructed in that, which is his best, that
the one may still be able to aunswere the other well, in all their
common executions. As for the training vp of the minde, the waye is
well beaten, bycause it is generally entreated on in euery booke, and
beareth the honour and title of learning.
But for the bettering of the body, is there not any meane to maintaine
it in health, and cheifly in the student, whose trade treads it
downe? Yes surely, A very naturall and a heathful course there is to
be kept in exercise, wherby all the naturall functions of the body
be excellently furthered, and the body made fit for all his best
functions. And therfore parentes and maisters ought to take such a
waie, euen from the beginning, as the childes diet, neither stuffe the
bodye, nor choke the conceit, which it lightly doeth, when it is to
much crammed. That his garmentes which oftimes burden the bodie with
weight, sometimes weaken it with warmth, neither faint it with heat,
nor freese it with cold. That the exercise of the body still accompanie
and assist the exercise of the minde, to make a dry, strong, hard,
and therfore a long lasting body: and by the fauour therof to haue an
actiue, sharp, wise and therwith all a well learned soule. If long
life be the childes blessing for honoring his parentes, why should
not the parentes then, which looke for that honour, all that in them
lyeth, forsee in youth that their children may haue some hope of that
benefit, to ensue in their age, which cannot take effect, vnlesse the
thing be begon in their youth? Which if it be not by times looked
vnto, they afterwardes become vncapable of long life, and so not to
enioye the reward of their honour, for any thing that their parentes
helpe to it, though God will be true, and perfourme that he promiseth,
how so euer men hault in doing of their duetie. And yet tempting is
pernicious, where the meane to hit right, is laid so manifest: and the
childes honour to his parentes beginnes at obedience in his infancie,
which they ought to reward, with good qualities for honour, and may
worke them like waxe, bycause they do obey. This negligence of the
parentes for not doing that, which in power they might, and in duetie
they ought, giues contempt in the children some colour of iustice, to
make their requitall with dishonour in their age, were it not that
the Christian religion doth forbid reuenge: which in presidentes of
prophanisme we finde allowed, where both curtesie to such parentes, as
failed in education of their children is countercharged by lawe: and
dissolute parentes by entreating ill, are well entertained of their
neglected children: the vnfortunate children much moaned for their
chaunce, that they came to so ill an ende: and the vndiscrete parentes
more rated for their charge, which they looked so ill to, wherby
themselues did seeme to haue forced such an ende.
The minde wilbe stirring, bycause it stirres the body, and some good
meane will make it to furnish very well, so the choice be well made,
wherin: the order well laid, wherby: and both well kept, wherwith: it
shalbe thought best trained. The body which lodgeth a restlesse minde
by his owne reste is betrayed to the common murtherers of a multitude
of scholers, which be vnholesome and superfluous humors, needelesse and
noysom excrementes, ill to feele within, good to send abroad.
Neither is it enough to saye, that children wilbe stirring alwaie of
themselues, and that therefore they neede not any so great a care, for
exercising their bodies. For if by causing them learne so and sitting
still in schooles, we did not force them from their ingenerate heat,
and naturall stirring, to an vnnaturall stilnesse, then their owne
stirring without restraint, might seeme to serue their tourne, without
more adoe. But stilnesse more then ordinarie, must haue stirring more
then ordinarie: and the still breding of ill humours, which stuffe
vp the body for want of stirring, must be so handled, as it want no
stilling to send them away. Wherfore as stilnesse hath her direction
by order in schooles, so must stirring be directed by well appointed
exercise. And as quiet sitting helpes ill humors to breede, and burden
the bodie: so must much stirring make a waie to discharge the one, and
to disburden the other. Both which helpes, as I most earnestly require
at the parent, and maisters hand: so I meane my selfe to handle them
both, to the helping of both.
In the meane while, for the entring time thus much. The witte must
be first wayed, how it can conceiue, and then the bodie considered,
how it can beare labour: and the consorte of their strength aduisedly
maintained. They haue both their peculiar functions, which by
mediocrities are cherished, by extremities perished, hast doing most
harme, euen to the most, and lingring not but some, sometimes to the
best. And yet haste is most harmefull, where so euer, it setts foote,
as we that teache alwaie finde, and they that learne, sometimes feele.
For the poore children when they perceiue their owne weaknesse, whereof
most commonly they maye thanke haste, they both faint, and feare, and
very hardly get forward: and we that teach do meet with to much toile,
when poore young babes be committed to our charge, before they be ripe.
Whom if we beat we do the children wrong in those tender yeares to
plant any hatred, when loue should take roote, and learning grow by
liking.
And yet oftimes seueritie is to fowre, while the maister beateth the
parentes folly, and the childes infirmitie, with his owne furie.
All which extremities some litle discretion would easely remoue, by
conference before, to forecast what would follow, and by following good
counsell, when it is giuen before. Which will then proue so, when the
parent will do nothing in placing or displacing of his childe, without
former aduise, and communicating with the maister: and the maister
likewise without respecting his owne gaine, will plainely and simply
shew the parent or freind, what vpon good consideration he thinketh to
be best. Wherein there will be no error if the parent be wise, and the
maister be honest.
CHAPTER 5.
WHAT THINGES THEY BE, WHERIN CHILDREN ARE TO BE TRAINED, EARE THEY
PASSE TO THE GRAMMAR. THAT PARENTES, AND MAISTERS OUGHT TO EXAMINE THE
NATURALL ABILITIES IN THEIR CHILDREN, WHERBY THEY BECOME EITHER FIT,
OR VNFIT, TO THIS, OR THAT KINDE OF LIFE. THE THREE NATURALL POWERS
IN CHILDREN, WITTE TO CONCEIUE BY, MEMORIE TO RETAINE BY, DISCRETION
TO DISCERNE BY. THAT THE TRAINING VP TO GOOD MANNERS, AND NURTURE,
DOTH NOT BELONG TO THE TEACHER ALONE, THOUGH MOST TO HIM, NEXT AFTER
THE PARENT, WHOSE CHARGE THAT IS MOST, BYCAUSE HIS COMMAUNDEMENT
IS GREATEST, OUER HIS OWNE CHILD, AND BEYOND APPEALE. OF READING,
WRITING, DRAWING, MUSICK BY VOICE, AND INSTRUMENT: AND THAT THEY BE
THE PRINCIPALL PRINCIPLES, TO TRAINE VP THE MINDE IN. A GENERALL
AUNSWERE TO ALL OBIECTIONS, WHICH ARISE AGAINST ANY, OR ALL OF THESE.
Now that I haue shewed mine opinion concerning the time, when it were
best to set the child to schoole, the next two questions seeme to
be, what he shall learne and howe he shalbe exercised, when he is at
schoole. For seeing he is compound of a soule and a bodie: the soule to
conceiue and comprehend, what is best for itselfe, and the bodie to:
The bodie to waite, and attend the commaundement and necessities of the
soule: he must be so trained, as neither for qualifying of the minde,
nor for enabling of the bodie, there be any such defecte, as iust blame
therfore may be laide vpon them, which in nature be most willing,
and in reason thought most skilfull, to preuente such defaultes. For
there be both in the body, and the soule of man certaine ingenerate
abilities, which the wisedom of parentes, and reason of teachers,
perceiuing in their infancie, and by good direction auancing them
further, during those young yeares, cause them proue in their ripenesse
very good and profitable, both to the parties which haue them, and to
their countries, which vse them. Which naturall abilities, if they be
not perceiued, by whom they should: do condemne all such, either of
ignorance, if they could not iudge, or of negligence, if they would
not seeke, what were in children, by nature emplanted, for nurture to
enlarge. And if they be perceiued, and either missorted in place, or
ill applyed in choice, as in difference of iudgementes, there be many
thinges practised, which were better vnproued, to the losse of good
time, and let of better stuffe, they do bewray that such teachers, and
trainers, be they parentes, be they maisters, either haue no sound
skill, if it come of infirmitie, or but raw heades, if it spring of
fansie. If they know the inclination, and do not further it rightely,
it is impietie to the youth, more then sacrilege to the state, which by
their fault be not suffered to enioy those excellent benefits, which
the most munificent God, by his no niggardishe nature, prouided for
them both. If they found them, and followed them, but not so fully, as
they were to receiue: if for want wherwith, it deserues pardon, if for
want of will, exceeding blame: and cryeth for correction of the state
by them hindred, and small thankes of the parties, no more furthered.
Wherfore as good parentes, and maisters ought to finde out, by those
naturall principles, whervnto the younglings may best be framed, so
ought they to follow it, vntil it be complete, and not to staie,
without cause beyond staie, before it come to ripenesse, which
ripenesse, while they be in learning, must be measured by their ablenes
to receiue that, which must follow their forebuilding: but when they
are thought sufficiently well learned, and to meddle with the state,
then their ripenesse is to be measured, by vse to themselues, and
seruice to their countrey, in peace, as best and most naturall, in
warre, as worse, and most vnnatural, and yet the ordinarie ende of a
disordered peace. For when the thinges, which be learned do cleaue
so fast in memorie, as neither discontinuaunce can deface them, nor
forgetfulnesse abolishe them: then is abilitie vpon ascent, and when
ascent is in the highest, and the countrey commaundes seruice, then
studie must be left, and the countrey must be serued.
Seeing therfore in appointing the matter, wherin this traine must be
employed, there is regard to be had first to the soule, as in nature
more absolute, and in value more precious: and then to the bodie, as
the instrument and meane, wherby the soule sheweth what is best to be
done in necessity of fine force, in choice of best shew: I will remitte
the bodie to his owne roome, which is peculiarly in exercises, sauing
where I cannot meane the soule, without mention of the bodie, and in
this place I wil entreat of the soule alone, how it must be qualified.
And yet meane I not to make any anatomie, or resolution of the soule
his partes and properties, a discourse, not belonging to this so low a
purpose, but onely to pick out some natural inclinations in the soule,
which as they seeme to craue helpe of education, and nurture, so by
education, and nurture, they do proue very profitable, both in priuate
and publicke. To the which effect, in the litle young soules, first we
finde, a capacity to perceiue that which is taught them, and to imitate
the foregoer. That witte to learne, as it is led, and to follow as it
is foregone, would be well applyed, by proprietie in matter, first
offered them to learne: by considerate ascent in order, encreasing by
degrees: by wary handling of them, to draw them onward with courage. We
finde also in them, as a quickenes to take, so a fastnesse to retaine:
therfore their memorie would streight waye be furnished, with the verie
best, seeing it is a treasurie: exercised with the most, seeing it is
of receite: neuer suffered to be idle, seeing it spoiles so soone. For
in defaulte of the better, the worse will take chaire, and bid it selfe
welcome: and if idlenesse enter, it will exclude all ernest, and call
in her kinsfolkes, toyes and triffles, easie for remembraunce, heauy
for repentaunce.
We finde in them further an ability to discern, what is good, and what
is ill, which ought foorthwith to be made acquainted with the best,
by obedience and order, and dissauded from the worse, by misliking
and frowne. These three thinges, witte to take, memorie to keepe,
discretion to discern, and moe if ye seeke, though but braunches to
these, which I chuse for my purpose, shall ye finde pearing out of the
litle young soules: when you may see what is in them, and not they
themselues. Whose abilitie to encrease in time, and infirmitie to
crawle at that time is commended to them, which first begot them, or
best can frame them. Now these naturall towardnesses being once espied,
in what degree they rise, bycause there is ods in children by nature,
as in parentes by purchase, they must be followed with diligence,
encreased by order, encouraged by comfort, till they come to their
proofe. Which proofe trauell in time will perfourme, hast knittes vp to
soone, and vnperfit, slownesse to late, and to weake.
[Sidenote: The rule of discretion.]
But for the best waie of their good speede, that witte maie conceiue
and learne well, memorie retaine and hold fast, discretion chuse and
discerne best, the cheife and chariest point is, so to plie them all,
as they may proceede voluntarily, and not with violence, that will may
be a good boye, ready to do well, and lothe to do ill, neuer fearing
the rod, which he will not deserue. For wheresoeuer will in effecting,
doth ioyne with abilitie to conceiue, and memorie to retaine, there
industrie will finde frute, yea in the frowne of fortune. By discretion
to cause them take to that, which is best, and to forsake that, which
is worst, in common dealinges is common to all men, that haue interest
in children, parentes by nature, maisters by charge, neighbours of
curtesie, all men of all humanitie: whom either priuate care by
custome, or publike cure by commaundement of magistrate and lawe, doth
compell in conscience to helpe their well doing, and to fray them from
ill, wheresoeuer they meete them, or when so euer they see them do
that, which is naught. And therfore that duetie to helpe them in this
kinde for their manners, is incident to maisters but among others,
though somwhat more then some others, as to whom it is most seemely,
bycause of their authoritie, and most proper, bycause of their charge,
whom knowledge best enfourmeth to embrew them with the best: and power
best assisteth, to cause them embrace the best: euen perforce at the
first, till acquaintaunce in time breede liking of it selfe.
But this mannering of them is not for teachers alone, because they
communicate therin, as I haue said already, both with naturall
parentes, to whom that point appertaineth nearest, as of most
authoritie with them, and with all honest persons, which seing a child
doing euill, are bid in conscience, to terrifie and check him as the
quality of the childes offence, and the circunstance of their owne
person doth seeme best to require.
Wherfore reseruing for the teacher so much as is for his office, to
enstruct the child what is best for him in matter of manners, and
to see to it, so much as in him lyeth: to set good orders in his
gouvernment, to see them alwaye well, and one waye still executed and
perfourmed, I referre the rest to those, whom either any vertuous
consideration of them selues, or any particular duetie, enioyned by
lawe, doth charge with the rest, either by priuate discipline at home,
or by publike ordinaunce abroade, to see youth well brought vp that
waye: to learne to discern that which is well from ill, good from
bad, religious from prophane, honest from dishonest, commendable from
blame worthy, seemely from vnseemely, that they may honour God, serue
their countrey, comfort their freindes, and aide one an other, as
good countreymen are bound to do. But how to handle their conceit in
taking, and their memorie, in holding, bycause that appertaineth to
teachers wholly: (for all that the parentes and freindes, wilbe medlers
somtime, to further their young impes:) I will deale in that, and
shew wherin children ought to be trained, till they be found fit for
Grammer: wherin neuerthelesse, both the matters, which they learne: and
the manners, which they are made to, serue for ground to vertue, and
encrease of discretion.
As I might verie well be esteemed inconsiderate, if I should force any
farre fet diuises into these my principles, which neither my countrey
knew, nor her custome cared for, so dealing but with those, and resting
content with those, which my countrey hath seuered to her priuate vse,
and her custome is acquainted with of long continuaunce, I maye hope
for consent, where my countrey commendeth, and looke for successe,
where custome leades my hand, and feare no note of noueltie, where
nothing is but auncient.
[Sidenote: Reading.]
Amongst these my countreys most familiar principles, _reading_ offereth
herselfe first in the entrie, chosen vpon good ground continued vpon
great proofe, enrowled among the best, and the verie formost of the
best, by her owne effectes, as verie many so verie profitable. For
whether you marke the nature of the thing, while it is in getting, or
the goodnesse therof when it is gotten, it must needs be the first,
and the most frutefull principle, in training of the minde. For the
letter is the first and simplest impression in the trade of teaching,
and nothing before it. The knitting and iointing wherof groweth on
verie infinitely, as it appeareth most plainely by daily spelling,
and continuall reading, till partely by vse, and partely by argument,
the child get the habit, and cunning to read well, which being once
gotten, what a cluster of commodities doth it bring with all? what so
euer any other, for either profit or pleasure, of force or freewill,
hath published to the world, by penne or printe, for any ende, or to
any vse, it is by reading all made to serue vs: in religion to loue
and feare God, in law to obey and please men: in skill to entertaine
knowledge, in will to expell ignorance, to do all in all, as hauing by
it all helpes to do all thinges well. Wherfore I make _reading_, my
first and fairest principle of all other, as being simply the first in
substaunce, and leaning to none, but leading all other, and growing
after so great, as it raungeth ouer all, being somwhat without other,
other nothing without it: and a thing of such moment, as it is vainely
begon, if it be not soundly goten, and being once sound it selfe:
it deliuereth the next maister from manifest toile, and the childe
himselfe from maruellous trouble, from feare where he failes not, from
staggering, where he stops not, with comfort where he knowes, with
courage, where he dare, a securitie to the parent, a safty to eche
partie. I wishe the childe to haue his reading thus perfect, and ready,
in both the English and the Latin tongue verie long before he dreame of
his Grammar.
[Sidenote: The reading of English first.]
Of the which two, at whether it were better to begin, by some accident
of late it did seeme somwhat doubtful: but by nature of the tongues,
the verdit is giuen vp. For while our religion was restrained to the
Latin, it was either the onely, or the onelyest principle in learning,
to learne to read Latin: as most appropriate to that effect, which the
Church then esteemed on most.
But now that we are returned home to our English abce, as most naturall
to our soile, and most propter to our faith, the restraint being
repealed, and we restored to libertie, we are to be directed by nature,
and propertie, to read that first, which we speake first, and to care
for that most, which we euer vse most: bycause we neede it most: and to
begin our first learning there, where we haue most helpes, to learne it
best, by familiaritie of our ordinarie language, by vnderstanding all
usuall argumentes, by continuall company of our owne countreymen, all
about vs speaking English and none vttering any wordes but those, which
we our selues are well acquainted with, both in our learning and living.
There be two speciall, whether ye will call them rules, or notes,
to be obserued in teaching, wherof the first is: That thinges be so
taught, as that which goeth before, may induce that, which followeth
by naturall consequence of the thing it selfe, not by erronious
missorting of the deceiued chuser, who like vnto an vnskilfull hoste
oftimes misplaceth euen the best of his guestes, by not knowing their
degrees.
The second is, that those thinges be put vnto children, which being
confessed to be most necessarie, and most proper to be learned in those
yeares, haue lest sense, to their feeling, and most labour, without
fainting. For can any growne man so moile him selfe, without to much
cumber, with either the principles of Grammer, or cunning without
booke, as a child will, the ones memorie being empty, the other being
distracte with diuersitie of thoughtes? _Reason_ directes yeares, and
_roate_ rules in youth, _reason_ calls in sense and feeling of paine,
_roate_ runnes on apase and mindeth nothing else but either play in the
ende, or a litle praise for a great deale of paines. Now praise neuer
wearies, nor paine euer but wearies, and play pleaseth children with
any, yea the greatest iniquitie of circunstance, whether the weather
lowre, or the maister frowne, so he will giue them leaue to go. Though
the Latin tongue be already discharged of all superfluities, exempt
from custome, to chaunge it, and laid vp for knowledge, to cherish it:
and of long time hath bene smoothed both to the eye, and to the eare:
yet in course of teaching it doth not naturally draw on the English,
which yet remaineth in her lees vnrackt and not fined, though it grow
on verie faire. Our spelling is harder, our pronouncing harsher, our
syllabe hath commonly as many letters, as the whole Latin word hath. So
that both consequence, and hardnesse preferre the English. Euen here
must memorie begin her first traine, and store her selfe with such
stuffe, as shall laie the best foundation to religion and obedience,
which beginning in these yeares, will crepe on very strongly and no
lesse soundly: so that the child cannot but proue very good in age,
which was so consideratly entred in his youth. What the thinges shall
be, wherin both reading must trauell, and memorie must make choice, I
will shew in mine Elementarie wherin the whole education before Grammer
shalbe comprised.
[Sidenote: Writing.]
Next to reading followeth _writing_, in some reasonable distance after,
bycause it requireth some strength of the hand, which is not so soone
staied nor so stiffe to write, as the tongue is stirring and redy to
read. And though writing in order of traine do succede reading, yet
in nature and time it must needes be elder. For the penne or some
other penlike instrument did carue and counterfeat the letter or some
letterlike deuise first rawly and rudely, neither all at once: then
finely and fully, when all was at once: and therby did let the eye
beholde that in charact, which the voice deliuered to the eare in
sounde, which being so set downe to vtter the power and knitting of the
articulate voice, and afterward obserued to expresse them in deede,
caused writing be much vsed as interpreter to the minde, and reading be
embrased as expounder to the penne, and expressing that in force, which
the penne set downe in fourme. Wherby it must needes follow, that raw
and rude charactes, were the primitiue writing, which being expressed
what they did signifie brought forth reading: and that experience vpon
triall of their vertues made so much of them both, as she recommended
them to profit, to haue them appointed for principles in the training
vp of youth. So that reading being but the expresser of the written
charactes must needes acknowledge and confesse her puniship to writing,
of whom she tooke both her being and her beginning.
To limite any one cause how writing began, or to runne ouer the
inuentours of thinges to finde out who deuised it first, were to gesse
at some vncertaine, though probable coniecture, without any assuraunce,
to build on, as the thing it selfe is of small importaunce, for any
to tarie on. It is more then likely, wherof so euer the first charact
came, that necessitie caught hold of it, to serue her owne tourne, and
so enlarged it still, till it came to that perfection which we see it
now in. I will neither paint out reading with such ornamentes, as it
needes not, neither praise writing with such argumentes, as it craues
not. For it is praise enough to a good thing to be confessed good,
and what so euer is said more, is doubtfully to ground that, which
is determinatly graunted, and to seeke for defence when the forte is
surrendred. After that reading was reduced into forme, and brought to
her best, she fined her foundresse, and is therfore aboue all praise,
bycause she makes the eye, the paragon sense, by benefit of that
obiect. And writing it selfe hath profited so much, since it hath bene
perfited, as it now proues the proppe to remembraunce, the executour of
most affaires, the deliuerer of secretes, the messager of meaninges,
the enheritance of posteritie, whereby they receiue whatsoeuer is left
them, in lawe to liue by, in letters to learne, in euidence to enioye.
To come by this thing so much commended, so, as it may bring foorth all
her effectes redily, and roundly, these notes must be kept.
That the maister learne himselfe and teach his scholer a faire
letter and a fast, for plainesse and speede: That the matter of his
example be pithie, and proper, to enrich the memorie with profitable
prouision: and that the learning to write be not left of, vntil it be
verie perfit: bycause writing being ones perfectly goten doth make a
wonderful riddance in the rest of our learning. For the master may be
bould to charge his child with writing of his geare, when he findes
him able, to dispatch that with ease, what so euer is enioyned him.
Neither shall that child euer complaine of difficultie after, which
can read and write perfectly before. For first he hath purchased those
two excellent faire winges, which will cause him towre vp to the top
of all learning, as _Plato_ in the like case of knowledge, termeth
_Arithmetick_ and _Geometrie_[2] his two wings wherwith to flie vp to
heauen, from whence he doth fetch the true direction of his imprisoned
ignorant. Secondly he hath declared eare he came to that cunning, that
his wit would serue him, to proceede on further, as his winges will
helpe him, to flie on faster. For in deede during the time, of writing
and reading, his witte will bewraie it selfe, whether it may venture
further vpon greater learning, or were best to stay at some smaller
skil, vpon defect in nature. But if the child can not do that redily,
which he hath rather looked on, then learned, before he remoue from
his Elementarie, while his maister conceiues quickly, and he perceiues
slowly, there is verie much matter offered vnto passion, wheron to
worke. Which commonly brusteth out into much beating, to the dulling
of the childe, and discouraging of the maister: and bycause of the to
timely onset, to litle is done in to long a time, and the schoole is
made a torture, which as it bringes forth delite in the ende, when
learning is helde fast, so should it passe on verie pleasantly by
the waye, while it is in learning: And generally this I do thinke of
perfiting, and making vp, as children go on: (seing the argument it
selfe doth draw my penne so forcibly forward,) that it must needes be
most perfectly good. For what if oportunitie either to go any further
at all, or at least to go so on, as their freindes did set them in, be
suddenly cut of, either by losse of freindes, or lacke in freindes,
or some other misfortune? were it not good that they had so much
perfectly, as they are practised in? which being vnperfectly had, will
either stand them in very small steede, or in none at all. To write and
read wel which may be iointly gotten is a prety stocke for a poore boye
to begin the world with all.
[Sidenote: Writing the English hand first.]
The same reasons which moued me to haue the child read English before
Latin, do moue me also, to wishe him to write English before Latin, as
a thing of more hardnesse, and redier in vse to aunswere all occasions.
Thus farre I do thinke that all my countreymen will ioyne with me, and
allow their children the vse, of their letter and penne. For those that
can write and read may not gainsaie, least I aske of them why they
learned themselues? If they that cannot, do mislike that they haue not,
I will aske of them, why they wishe so oft for them?
[Sidenote: Drawing.]
Some controuersie before the thing be consideratly thought on, but
none after, may arise about this next, which is to draw with penne
or pencill, a cosen germain to faire writing, and of the selfe same
charge. For penne and penknife, incke and paper, compasse and ruler, a
deske and a dustboxe will set them both vp, and in these young yeares,
while the finger is flexible, and the hand fit for frame, it will be
fashioned easely. And commonly they that haue any naturall towardnesse
to write well, haue aknacke of drawing to, and declare some euident
conceit in nature bending that waye. And as iudgement by vnderstanding
is a rule to the minde to discern what is honest, seemly, and sutable
in matters of the minde, and such argumentes as fall within compasse
of generall reason exempt from sense: so this qualitie by drawing with
penne or pencill, is an assured rule for the sense to iudge by, of the
proportion and seemelines of all aspectable thinges.
As he that knoweth best, how to kepe that himselfe, which is comely in
fashion, can also best iudge, when comelinesse of fashion is kept by
any other. And why is it not good to haue euery parte of the body: and
euery power of the soule to be fined to his best? And seing that must
be looked vnto long afore, which must serue vs best alwaye after, why
ought we not to ground that thoroughly in youth, which must requite
vs againe with grace in our age? If I or any else should seeme to
contemne that principle, which brought forth _Apelles_, and that so
knowen a crew of excellent painters, so many in number, so marueilous
in cunning, so many statuaries, so many architectes: nay whose vse all
modelling, all mathematikes, all manuaries do finde and confesse to be
to so notorious and so needefull: both I and that any else might well
be supposed to see very litle, not seing the use of that, which is
laboured for sight, and most delitefull to see. Neither is the deuise
mine, as if it were, repentance hath repulse. For what so euer I do
allow in others, which for the deuise do deserue wel, I deserued not
ill, in mine opinion, if I were my selfe the first deuiser therof. That
great philosopher _Aristotle_ in the eight booke and third chapter of
his Politikes, and not there onely, as not he alone, ioyneth writing
and reading, which he compriseth vnder this worde, γραμματικὴ, with
drawing by penne or pencill, which I translate his γραφικὴ, both the
two of one parentage and petigree, as thinges peculiarly chosen to
bring vp youth, both for quantitie in profit, and for qualitie in vse.
There he sayeth, that as writing and reading do minister much helpe to
trafficque, to householdrie, to learning, and all publicke dealinges:
so drawing by penne or pencill, is verie requisite to make a man able
to iudge, what that is which he byeth of artificers and craftes men,
for substaunce, forme, and fashion, durable and handsome or no: and
such other necessarie seruices, besides the delitefull and pleasant.
For the setting of colours I do not much stand in, howbeit if any
dexterity that waye do draw the child on, it is an honest mans liuing
and I dare not condemne that famous fellowship: which is so renowned
for handling the pencill. A large field is here offered to praise the
praiseworthy, and to paint them out well, which painted all thinges
so well, as the world still wondereth at the hearing of their workes.
But the praise of painting is no part of my purpose at this time,
but the appointing of it among the training principles, being so
aunciently allowed, so necessarie in so many thinges, so great a ground
to so gallant a misterie, as that profession is, wherof _Apelles_
was: and last of all, so neare a cosen to the fairest writing, whose
cradlefellow it is.
_Musicke_ maketh vp the summe, and is deuided into two partes, the
voice and the instrument, wherof the voice resembleth reading: as
yealding that to the eare, which it seeth with the eye: and the
instrument writing, by counterfeting the voice, both the two in this
age best to be begon, while both the voice and the iointe be pliable
to the traine. The voice craueth lesse cost to execute her part,
being content with so much onely, as writing, and drawing did prouide
for their furniture, when they began their houshold. The instrumente
seemeth to be more costly, and claimes both more care in keping, and
more charge in compassing. For the pleasauntnesse of _Musick_ there
is no man that doth doubt, bycause it seemeth in some degree to be a
medicine from heauen, against our sorowes vpon earth. Some men thinke
it to be too too sweete, and that it may be either quite forborne, or
not so much followed. For mine owne parte I dare not dispraise it,
which hath so great defendours, and deserueth so well, and I must
needes allow it, which place it among those, that I do esteeme the
cheife principles, for training vp of youth, not of mine owne head
alone, but by the aduise of all antiquitie, all learned philosophie,
all skilfull training, which make _Musick_ still one of the principles,
when they handle the question, what thinges be best, to bring youth
first vp in. If I had sought occasion of raunging discours which I
still auoide, but where the opening of some point, doth lighten the
thing, and may delite the reader, whom flatte and stearne setting
downe, by waye of _aphorisme_, would soone weary, (though many not of
the meanest would allow of that kinde exceeding well:) I might haue
found out many digressions long agoe, or if I had taken holde of that
which hath bene offered, I haue mette with many such, since I began
first to write: but of all, in all sortes I do finde any, wherin
speeche might so spreede all the sailes, which she hath, and the penne
might vse, all the pencilling, which she can: as in painting out the
praise and ornamentes of _Musick_.
The matter is so ample, the ground so large, the reasons so many, which
sound to her renowne: the thing it selfe so auncient, and so honorable,
so generall, and so priuate, so in Churches, and so without, so in all
ages, and in all places, both highely preferred, and richely rewarded:
the princesse of delites, and the delite of princes: such a pacifier
in passion, such a maistres to the minde, so excellent in so many, so
esteemed by so many, as euen multitude makes me wonder, and with all to
staie my hand, for feare that I shall not easely get thence, if I enter
once in. I will not therfore digresse: bycause there is better stuffe
in place, and more fit for my purpose, then the praise of _Musick_ is.
The Philosophers, and Physicians, do allow the straining, and recoiling
of the voice in children, yea though they crie, and baule, beside their
singing, and showting: by the waie of exercise to stretche, and kepe
open the hollow passages, and inward pipes of the tender bulke, whereby
_Musick_ will proue a double principle both for the soule, by the name
of learning, and for the body, by the waye of exercise, as hereafter
shall appeare.
But for the whole matter of _Musick_, this shalbe enough for me to
say at this time, that our countrey doth allow it: that it is verie
comfortable to the wearyed minde: a preparatiue to perswasion: that
he must needes haue a head out of proportion, which cannot perceiue:
or doth not delite in the proportions of number, which speake him so
faire: that it is best learned in childehood, when it can do least
harme, and may best be had: that if the constitution of man both for
bodie and soule, had not some naturall, and nighe affinitie with the
concordances of _Musick_, the force of the one, would not so soone
stirre vp, the cosen motion in the other. It is wonderfull that is
writen, and strange that we see, what is wrought therby in nature of
_Physick_, for the remedying of some desperate diseases.
[Sidenote: Miscontentment.]
And yet there groweth some miscontentment with it, though it be neuer
so good, and that not only in personages of whom I make small account,
but in some verie good, honest, and well disposed natures, though to
stearnly bent, which neuerthelesse, for al their stearnnes, wil resigne
ouer their sentence, and alter their opinion, sometimes of themselues
vpon deeper meditation, what the thing in it selfe is, sometime by
inducement, when they fal in with other which are better resolued:
but most cheifly then, when _Musick_ it selfe consideratly applyed,
hath for a while obtained the fauorable vse of their listning eares.
The science it selfe hath naturally a verie forcible strength to trie
and to tuche the inclination of the minde, to this or that affection,
thorough the propertie of number, wheron it consisteth, which made the
_Pythagorian_, and not him alone to plat the soule out so much vpon
number.
[Sidenote: Aunswere.]
It is also very pleasant for the harmonie and concent, wherby the
hearer discouers his disposition, and lettes pleasure playe vpon the
bitte, and dalye with the bridle, as delite will not be drowned, nor
driuen to hidebare. For which cause _Musick_ moueth great misliking
to some men that waye, as to great a prouoker to vaine delites,
still laying baite, to draw on pleasure: still opening the minde, to
the entrie of lightnesse. And in matters of religion also, to some
it seemes offensiue, bycause it carieth awaye the eare, with the
sweetnesse of the melodie, and bewitcheth the minde with a _Syrenes_
sounde, pulling it from that delite, wherin of duetie it ought to
dwell, vnto harmonicall fantasies, and withdrawing it, from the best
meditations, and most vertuous thoughtes to forreine conceites, and
wandring deuises. For one aunswere to all, if abuse of a thing,
which may be well vsed, and had her first being to be well vsed, be
a sufficient condemnation to the thing that is abused, let glotonie
forbid meat, distempering drinke, pride apparell, heresie religion,
adulterie mariage, and why not, what not? Nay which of all our
principles shall stand, if the persons blame, shal blemish the thing?
We read foolish bookes, wherat to laugh, nay wherin we learne that,
which we might and ought forbeare: we write strange thinges, to serue
our owne fansie, if we sway but a litle to any lewde folly: we paint
and draw pictures, not to be set in Churches, but such as priuate
houses hide with curtaines, not to saue the colours, but to couer their
owners, whose lightnesse is discouered, by such lasciuious obiectes.
Shall reading therfore be reft from religion? shall priuate, and
publike affaires, lease the benefit of writing? shall sense forgoe his
forsight, and the beautifier of his obiect? Change thou thy direction,
the thinges will follow thee more swifte to the good, then the other to
the bad, being capable of both, as thinges of vse be, and yet bending
to the better. Mans faulte makes the thing seeme filthie. Applie thou
it to the best, the choice is before thee. It is the ill in thee,
which seemeth to corrupte the good in the thing, which good, though it
be defaced by thy ill, yet shineth it so cleare, as it bewraieth the
naturall beautie, euen thorough the cloude of thy greatest disgracing.
_Musick_ will not harme thee, if thy behauiour be good, and thy conceit
honest, it will not miscary thee, if thy eares can carie it, and sorte
it as it should be.
Appoint thou it well, it will serue thee to good purpose: if either
thy manners be naught, or thy iudgement corrupt, it is not _Musick_
alone which thou doest abuse, neither cannest thou auoide that blame,
which is in thy person, by casting it on _Musick_, which thou hast
abused and not she thee. And why should those people, which can vse
it rightly, forgoe their owne good, or haue it with embasing to
pleasure some peuishe, which will not yet be pleased? or seeke to
heale sores, which will festure still, and neuer skinne, though ye
plaster them daily, to your owne displeasure. But am I not to tedious?
This therfore shall suffise now, that children are to be trained vp
in the Elementarie schoole, for the helping forward of the abilities
of the minde, in these fower things, as commaunded vs by choice and
commended by custome. _Reading_, to receiue that which is bequeathed
vs by other, and to serue our memorie with that which is best for vs.
_Writing_ to do the like thereby for others, which other haue done for
vs, by writing those thinges which we daily vse: but most of al to do
most for our selues: _Drawing_ to be a directour to sense, a delite to
sight, and an ornament to his obiectes. _Musick_ by the instrument,
besides the skill which must still encrease, in forme of exercise to
get the vse of our small ioyntes, before they be knitte, to haue them
the nimbler, and to put Musicianes in minde, that they be no brawlers,
least by some swash of a sword, they chaunce to lease a iointe, an
irrecouerable iewell vnaduisedly cast away. _Musick_ by the voice,
besides her cunning also, by the waye of _Phisick_, to sprede the voice
instrumentes within the bodie, while they be yet but young. As both
the kindes of _Musick_ for much profit, and more pleasure, which is
not voide of profit in her continuing kinde. All foure for such vses
as be infinite in number, as they know best, which haue most knowledge
and the parentes must learne, to lead their children to them: and the
children must beleue, to winne their parentes choice, which may be
in all, if they themselues liste, if they liste not, in no more then
they like, their restraining conceite neither bridling, nor abbridging
any other mans entent, which seeketh after more. And though all young
ones be not thus farre trained, yet we may perceiue, that all these be
vsed, in particular proofes, and not to be refused in generall trade,
where all turnes be serued, by setting foor[t]h of all thinges that
be generally in vse, though not generally used. Thus much of these
thinges at this time, which I do meane by Gods grace to handle in their
owne Elementarie, as precisely and yet, as properly, as euer I can.
FOOTNOTES:
[2] 7. De Rep.
CHAPTER 6.
OF EXERCISES AND TRAINING THE BODY. HOW NECESSARIE A THING EXERCISE
IS. WHAT HEALTH IS, AND HOW IT IS MAINTAINED: WHAT SICKNESSE IS, HOW
IT COMMETH, AND HOW IT IS PREUENTED. WHAT A PARTE EXERCISE PLAYETH IN
THE MAINTENAUNCE OF HEALTH. OF THE STUDENT AND HIS HEALTH. THAT ALL
EXERCISES THOUGH THEY STIRRE SOME ONE PART MOST, YET HELPE THE WHOLE
BODIE.
The soule and bodie being coparteners in good and ill, in sweete and
sowre, in mirth and mourning, and hauing generally a common sympathie,
and a mutuall feeling in all passions: how can they be, or rather
why should they be seuered in traine? the one made stronge, and well
qualified, the other left feeble, and a praye to infirmitie? will ye
haue the minde to obtaine those thinges, which be most proper vnto her,
and most profitable vnto you, when they be obtained? Then must ye also
haue a speciall care, that the bodie be well appointed, for feare it
shrink, while ye be either in course to get them, or in case to vse
them. For as the powers of the soule come to no proofe, or to verie
small, if they be not fostered by their naturall traine, but wither
and dye, like corne not reaped, but suffered to rotte by negligence of
the owner, or by contention in chalenge: euen so, nay much more, the
bodie being of it selfe lumpishe and earthy, must needes either dye in
drowsinesse, or liue in loosenesse, if it be not stirred and trained
diligently to the best. And though the soule, as the fountaine of life,
and the quickner of the body, may and will beare it out for some while,
thorough valiauntnesse of courage: yet weaknesse will not be alwayes
dissembled, but in the ende will and must bewraie her owne want, euen
then perauenture, when it were most pittie. Many notable personages
for stomacke and courage, many excellent men for learning and skill,
in most and best professions haue then left their liues, thorough
the plaine weaknesse, of their contemned bodies, when they put their
countries in most apparent and gladsome hope of rare and excellent
effectes, the one of valiantnesse and manhood, the other of knowledge
and skill. Seing therfore there is a good in them both, which by
diligent endeuour may be auaunced to that, for which it was ordained,
and by negligent ouersight, doeth either decaye quite, or proues not
so well, as otherwayes it might, I maye not slightly passe ouer the
bodies good, being both so neare, and so necessarie a neighbour unto
the soule: considering I haue bestowed so much paines already, and must
bestow much more, in the seruice of the soule: nay rather considering
I deale with the bodie but once, and that onely here, wheras I entreat
of the soule, and the furniture therof in what so euer I shall medle
with, in my whole course hereafter. If common sense did not teach vs
the necessitie of this point, and extreme feeblenes did not force men
to confesse, how great feates they could do, and how actiue they would
proue, if their weake limmes and failing ioyntes, would aunswere the
lusty courage, and braue swinge of their fierie and fresh spirites: I
would take paines to perswade them by argumentes, both of proofe in
experience, and of reason in nature, that as it is easie, so it were
needefull to helpe the body by some traine, not left at random to
libertie, but brought in to forme of ordinarie discipline, generally
in all men, bycause all men neede helpe, for necessarie health, and
ready execution of their naturall actions: but particularly for those
men, whose life is in leasure, whose braynes be most busied, and their
wittes most wearied, in which kinde studentes be no one small part,
but the greatest of all, which so vse their mindes as if they cared
not for their bodies, and yet so neede their bodies, as without the
strength and soundnesse wherof, they be good for nothing, but to moane
themselues, and to make other maruell, why they take no more heede,
how to do that long, which they do so well, being a thing within
compasse of their owne care, and knowledge. For who is so grosse, as he
will denie that exercise doth good, and that so great, as is without
comparison, seing olde _Asclepiades_ is by _Galene_ confuted, and
stawled for an asse: as _Erasitratus_ also his dissembling friend? or
who is so sore tied either to studie, or to stocks, as he cannot stirre
himselfe if he will, or ought not if he may? But the matter being
confessed, euen by the most idle, and vnweildy to be healthfull and
good, I shall neede no more reason, to procure assent, and allowaunce
for exercise. My whole trauell therfore must be to finde out, and set
foorth, what shalbe requisite to the perfourmaunce of this point,
concerning the traine and exercising of the body, that it may proue
healthy, and liue long: and be ready to assist, all the actions of the
minde.
Wherin therfore consisteth the health of the bodie, and how is it to
be maintained vntill such time, as nature shall dismantle, and pull it
downe her selfe? To aunswere this question, and withall to declare,
how great an officer to health exercise is: I will first shew, wherin
health doth consiste, and how diseases do come: then how health is
maintained, and disease auoided: Last of all how great a parte is
appointed for exercise to plaie in the perfourmaunce therof, bycause I
saye, and not I alone, but _Galen_ also that great Physician, neither
_Galen_[3] onely, though sufficient alone, but all that euer liued,
and were cheife of that liuerie, that who so can applie the minde well
with learning, and the bodie with exercise, shall make both a wise
minde, and a healthfull bodie in their best kinde. Wherfore seing I
haue set downe wherin the traine of the minde doth consist, so much as
the Elementarie course doth admit, and must perfourme, and so farre
as these my Positions require at this time, whose profession is not
to tary, though it tuche them: I wil now handle that other part of
exercise, wherwith the bodie is either to be kept in health, or to be
helpt to health: and that not onely in the Elementarie, to whom this
treatise should seeme to aunswere, but also in the generall student
during his whole life: which must alwaye rule himselfe by those
circunstances, which direct the application of exercise, according to
time, age, &c. and shalbe handled herafter.
[Sidenote: What is health and sicknesse.]
There be in the bodie of man, the force of foure elementes, fire and
aire, water and earth, and the pith of their primitiue, and principall
qualities, heat and couldnesse, moysture and drynesse, which the
Physicians call the similarie partes, of the similitude and likenesse
that they haue, not the one to the other, but the partes of eche to
their owne whole, bycause euerie least part, or degree of these great
ones, beare the name of the whole, as euerie part or parcell of fier,
is called fier, no lesse then the whole fier, of water, water, of aier,
aier, of earth, earth, and euerie degree of heat, is heat, of cold,
is cold, of moysture, is moysture, of drynesse, is drynesse, though
greater and smaller, lesse and more, be epithetes vnto them, as either
their quantitie, or qualitie doth sprede or close.
There be also in the same bodie certaine instrumentall partes,
compounded and consisting in substance of the similarie, which the
bodie doth vse in the executing of the naturall functions, and
workinges therof. Now when these similarie partes be so tempered, and
disposed, as no one doth excede any other in proportion to ouerrule,
but all be as one in consent to preserue: and the instrumentall
partes also be so correspondent one to an other, in composition and
greatnesse, in number and measure, as nature thorough the temperature
of the first, may absolutely vse the perfectnesse of the last, to
execute and perfourme without let or stoppe, what appertaineth to the
maintenaunce of her selfe: it is called health, and the contrarie,
disease, both in the whole bodie, and in euery part therof. In
the whole bodie by distemperature of the whole, in some part, by
composition, out of place, and disioynted, by greatnes, being to bigge
or to small: by measure, being misshapen and fashionles: by number,
being to many and needlesse: or to few, and failing. This health
whether it be in the middle degre, wherin all executions be complete
without any sensible let: and no infirmitie appeareth, that the bodie
feeles with any plaine offence: Or if it be in the perfectest degree,
which is so seldom, as neuer any saw, bycause of great frailty, and
brittlenesse in our nature: it neuer continueth in one estate, but
altereth still, and runnes to ruyne, without both speedy and daily, nay
without hourely reparation.
The causes which alter, and chaunge it so, be somtime from within the
bodie, and were borne with it: sometime from without, and yet not
without daunger. From within, the verie propertie and pithe of our
originall substance, and matter whence we grew, altereth vs first,
which as it beginneth, and groweth in moysture, so it endeth, and
stayeth in drynesse, and in the ende decayeth the bodie with to much
drynesse, which extreame though naturall withering, we call olde age,
which though it come by course, and commaundement of nature, yet
beareth it the name, and title of disease, bycause it decayeth the
bodie, and deliuereth it to death. From within also, the continuall
rebating, and falling awaye of somwhat from the bodie, occasioneth
much chaunge, nay that is most cause of greatest chaunge, and killeth
incontinent by meere defect, if it be not supplyed.
To these two causes of inward alteration, there aunswere two other
forreine causes, both vnholesome, and perillous, the aire, which
enuironneth vs, and violence, which is offered vs. The former of
the two, decaing our health with to much heat, cold, drynesse, and
moysture of it selfe: or by noysomnesse of the soile, and corruption
in circunstance. The second, by strong hand brusing, or breaking,
wounding or wiping awaie, of some one part of the bodie, or els killing
the whole consort of the bodie with the soule, and taking away life
from it. These foure ouerthrowes of our bodies and health, olde age,
waste, aire, and violence, finde by helpe of nature, and arte, certaine
oppositions, which either diuert them quite, if they maye be auoided,
or kepe them of longer, if they maye be differred, or mittigate their
malice, when it is perceiued. For forreine violence, foresight will
looke to, where casualtie commaundes not, and cannot be foreseene. For
infection by the aire, that it do not corrupte and marre so much as it
would, wisedome will prouide, and defende the bodie from the iniuries,
and wronges therof. That olde age grow not on to fast, circunspectnes
in diet, consideration in clothes, diligence in well doing, wil easely
prouide, both for the minde not to enfect, first it selfe and then the
bodie: and for the bodie not to enforce the minde, by too impotent
desires. That waste weare not, meat takes in chardge, to supplie that
is drye, and decayeth: drinke promiseth to restore moysture, when it
doth diminishe: the breath it selfe, and arteriall pulse, looke to
heating and cooling. And _Physick_ in generall professing foresight to
preuent euills, and offering redresse, when they haue done harme, so
not incurable, doth direct both those and all other meanes. Now in all
these helpes, and most beneficiall aides of our afflicted nature, which
deuiseth all meanes to saue her selfe harmelesse, and deliteth therin,
when she is discharged of infirmities, to much stuffes and stiffles, to
litle straites and pines, both vndoe the naturall. To much meat cloyes,
to litle faintes, both perishe the principall. To much liquour drownes,
to litle dryes, both corrupt the carcasse. Heat burnes, cold chilles,
in excesse both to much, in defect both to litle, and both causes to
decaie. Mediocritie preserueth not onely in these but in whatsoeuer els.
[Sidenote: Exercise.]
But now what place hath exercise here? to helpe nature by motion in all
these her workinges, and wayes for health: to encrease and encourage
the naturall heat, that it maye digest quickly and expell strongly: to
fashion and frame all the partes of the bodie to their naturall and
best hauiour: to helpe to rid needelesse, and superfluous humours:
reffuse and reiected excrementes, which nature leaues for naught, when
she hath sufficiently fed, and wisheth rather they were seene abrode,
then felt within. And be not these great benefites? to defend the body
by defeating diseases? to stay the minde, by strengthening of her
meane? to assist nature being both daily, and daungerously, assailed
both within and without? to helpe life to continue long? to force
death, to kepe farre a loufe?
Now as all constitutions be not of one and the same mould, and as
all partes be not moued alike, with any one thing: so the exercises
must alter, and be appropriate to each: that both the constitution
may be continued in her best kinde, and all the partes preserued to
their best vse, which exercises being compared among themselues one
to an other, be more or lesse, but being applyed to the partie kepe
alwayes in a meane, when they meane to do good. Concerning students,
for whose health my care is greatest, the lesse they eate, the lesse
they neede to voide: and therfore small diet in them, best preuenteth
all superfluities, which they cannot auoide, if their diet be great
and their exercise small. Their exercise must also be very moderate,
and not alter to much, for feare of to great distemperature in that,
which must continue moderate: and with all it should be ordinarie,
that the habit may be holesome, and sudden chaunge giue no cause of
greater inconuenience. Wherfore to auoide distemperature the enemie to
health, and so consequently to life, and to maintaine the naturall
constitution so, as it may serue to the best, wherin her duetie lyeth,
and liue to the longest, that in nature it can, besides the diet,
which must be small, as nature is a pickler, and requires but small
pittaunce: besides clothing which should be thin euen from the first
swadling to harden, and thick the flesh: I do take this traine by
exercise, which I wishe to be ioyned with learning, to be a marueilous
furtherer.
But for diet to auoide inward daungers, and clothing to auert outward
iniuries, and all such preuentions, as are not proper to teachers,
though in communitie more proper then to any common man: I set them
ouer to parentes, and other well willers, which will see to them,
that they faile not in those thinges: and if they do, will fly to
Physicians, by their helpe to salue that, which themselues may
forsee. For exercises I will deale, which to commend more then they
will commend them selues, when I shall shew both what they be, and
the particular profites of euery one of them, which I chuse from the
rest, were me thinke verie needlesse, and cheifly to me, which seeme
sufficiently to praise them, in that I do place them among principles
of prerogatiue. But as in the soule I did picke out certaine pointes,
whervnto I applyed the training principles: so likewise in the bodie,
may I not also seuer some certaine partes, whervnto my preceptes must
principally be conformed? that shall not neede. For as in the soule
the frute of traine doth better and make complete euen that which I
tuched not, and so consequently the whole soule: so in the bodie, those
exercises which seeme to be appointed for some speciall partes, bycause
they stirre those partes most, do qualifie the whole bodie, and make
it most actiue. Wherefore as there I did promise not to anatomise the
soule, as neither dealing with Diuines nor Philosophers: so do I not
here make profession to shew the anatomie of the bodie, as medling
neither with Physicians nor Surgeans, otherwise then any of them foure
can helpe me in exercise. To the which effect, and ende, I will onely
cull out from whence I can, such speciall notes, as both Philosophers,
and Phiyicians do know to be most true, and both the learned, and
vnlearned, will confesse to be for them: and such also, as the training
maisters may easely both helpe, and encrease in their owne triall. For
both reason, and rule, do alwaye commaunde, that the maister be by,
when exercise is vsed, thorough whose ouerlooking the circunstance
is kept, which helpeth to health, and the contrarie shunned, which in
exercise doth harme. In the elder yeares, reason at the elbow must
serue the student, as in these younger, the maisters preference helpes
to direct the child.
But to ioyne close with our traine. What partes be they in our bodie,
vpon whom exercise is to shew this great effecte? or what be the
powers therof, which must still be stirred, so to say, and establish
the perpetuitie of health, not in themselues alone, but in the whole
bodie, by them? Where ioyntes be to bend, where stringes to tye, where
synewes to stirre, where streatchers to straine, there must needes
be motion: or els stifnesse will follow, and vnweildynesse withall:
where there be conduites to conuey the blood, which warmeth, canales
to carie the spirite, which quickneth, pipes to bestow the aire, which
cooleth, passage to dismisse excrements which easeth, there must needes
be spreding, to kepe the currant large, and eche waie open, for feare
of obstructions, and sudden fainting. Where to much must needes marre,
there must be forcing out, where to litle must nedes lame, there must
be letting in: where thickning threates harme, there thinning fines the
substance: where thinning is to much, there thickning must do much, and
to knit vp all in short, all those offices, whervnto our bodie serueth
naturally, either for inward bestowing of nouriture, and maintenaunce
of life: or for outward motion, and executions of vse, must be
cherished and nusled so, as that they do by nature well, and truely,
they may do by traine, both long, and strongly. I shall not neede to
name the partes, all in one ruk, as of set purpose, which be knowen by
their effectes: and the exercises also themselues will shew for whom
they serue. But for example first in the partes let vs see, whether
we can discern them by their working, and properties, that therby the
exercise may be pickte, which is most proper to helpe such effectes.
1. Who doth not streight waye conceiue, that the lunges or lightes be
ment, when he heareth of an inward part, which prouideth winde for the
harte, to allay his heat, and to minister some clammy matter vnto it,
whence he may take aire, most fit for his functions, and not at the
sudden be forced to vse any forreine?
2. Or who doth not by and by see, that the harte is implyed, when he
heareth of an other inward part, which is the spring, and fountaine, of
the vitall spirite and facultie, the seat and sender out of naturall
heat, the occasion and cause of the arteriall pulse, which by one
arterie, and way, receiueth cooling from the lunges, by an other,
sendeth the vitall spirite, the hote, and hurling blood, thorough out
the whole bodie?
3. Or who is so grosse, as not to gesse at the liuer, when he heareth
of an other inward part, which is the cheife instrument of nurriture,
the workhouse of thicke and grosse blood: that feedeth the life and
soule: when it desireth meat, and drinke, and what is els necessarie:
which conueieth blood thorough the veines to nurrish all partes of the
bodie, with the naturall spirit in it, if there be any, verie darke and
heauie?
[Sidenote: He can tel what the parte is.]
4. Nay hath he any braine, which seeth not the braine plainly laid
before him, when he heareth a part of mans bodie named, which breedeth
a sowlish, and life spirite, as most pure, so most precious, and
rather a qualitie then a bodie, and vseth it partly to further the
working of that princely, and principall part of mans soule, wherby he
vnderstandeth and reasoneth: partly to helpe the instrumentes of sense,
and motion, by meane of the sineues, neuer suffering them to lacke
spirite: which is the cheife and capitall cause, why these instrumentes
do their dueties well? And so forth in all the partes aswell without,
as within sight, whose properties when one heareth and finding that
they be helped by such a motion he can forthwith say, that such an
exercise is good for such a part.
1. Now againe for exercises. Who hearing that moderate running doth
warme the whole body, strengthneth the naturall motions, prouoketh
appetite, helpeth against distilling of humours and catarres, and
driueth them some other waie:
2. Or that daunsing beside the warmth, driueth awaye numnesse, and
certaine palsies, comforteth the stomacke, being cumbred with weaknes
of digestion, and confluence of raw humours, strengtheneth weake
hippes, fainting legges, freatishing feete:
3. Or that ryding also is healthfull for the hippes and stomacke: that
it cleareth the instrumentes of all the senses, that it thickneth
thinne shankes: that it stayeth loose bellies:
4. Or that loud speaking streatcheth the bulke exerciseth the vocalle
instrumentes, practiseth the lungues, openeth the bodie, and all the
passages therof:
5. Or that loud reading scoureth all the veines, stirreth the spirites
thorought out all the entraulles, encreaseth heat, suttileth the blood,
openeth the arteries, suffereth not superfluous humours to grow grosse
and thicke: who, say I, hearing but of these alone in taste for all, or
of all together by these alone, doth not both see the partes, which are
preserued, the exercise which preserueth, and the matter wherin?
Wherfore seing exercise is such a thing, that so much enableth the
bodie, whom the soule hath for companion in all exploites, a comfort
being lightsome, a care being lothesom, a courage being healthy, a clog
being heauie, I will, bycause I must, if I meane to do well, plat forth
the whole place of exercising the bodie, at ones for all ages.
FOOTNOTES:
[3] 1. De sani. tuen.
CHAPTER 7.
THE BRAUNCHING, ORDER, AND METHODE, KEPT IN THIS DISCOURS OF EXERCISES.
Bycause the speciall marke wherat I shoote, is to bring the minde
forward to his best, by those meanes which I take to be best, wherin
I must of force continue verie long, as in my principall and cheife
subiecte, and in no place sauing this, entreat of the bodie, but
onely how to apply that to it, which I pitche downe here: I thinke it
good therefore in this place to perfit, and handle at full the whole
title of exercises with all the cicunstances belonging thervnto, so
sufficiently and fully, as my simple skill can aspire vnto: and as the
present occasion of a position or passage vseth to require, leauing
that which I do not medle with, to those that shall professe the thing,
ether for their owne, or for their childrens health, wherin I will kepe
this methode and manner of proceeding. 1. First I wil note somewhat,
generally concerning all exercises. 2. Secondly I will chuse out some
especiall exercises, which vpon good consideration I do take to be
most proper, and propitious to schooles, and scholers. 3. Thirdly, I
will applye the circunstances, required in exercise to euerie of them,
so neare as I can, that there be no error committed in the executing.
For the better the thing is, if it hit right, the more dangerous it
proueth, if it misse of that right. 4. Last of all I will shew the
training maister, how to furnish himselfe thoroughly, in this professed
exercising: bycause he must both applie the minde with learning, and
the bodie with mouing, at diuerse times, refreshing himselfe, with
varietie and chaunge.
But in handling of these foure pointes, I meane to rippe vp no idle
question: I terme that idle, where health is the ende, and the question
no helpe to it, but cause to discours, and delaye of precept. Such
questions be these: who first found out the arte of exercise called
_Gymnastice_, or whether it belong to the Physician or no: being a
preseruatiue to health: or who first deuised the particular exercises:
or who were most famous for the executing therof, and a number of such
like discoursory argumentes, which learned men hauing leasure at will,
as a schoolemaister hath not, and willing to wade farre, as my selfe
could wish, haue mined out of the bowelles of antiquitie, and entraules
of authoritie, sometimes sadly, and saing in deede much, vpon euident
and apparent testimonies, sometimes simply, and surmising but some such
thing, by very light and slight coniectures: oftimes supported by bare
guesse, at some silly word, or some more naked warrant. Wherfore to the
matter.
CHAPTER 8.
OF EXERCISE IN GENERALL AND WHAT IT IS. AND THAT IT IS ATHLETICALL
FOR GAMES, MARTIALL FOR THE FIELDE, PHYSICALL FOR HEALTH, PRÆPARATIUE
BEFORE, POSTPARATIUE AFTER THE STANDING EXERCISE: SOME WITHIN DAORES,
FOR FOULE WHETHER, SOME WITHOUT FOR FAIRE.
[Sidenote: The diuision of exercises.]
All exercises were first deuised, and so in deede serued, either for
games and pastime, for warre and seruice, or for suretie of health
and length of life, though somtime all the three endes did concurre
in one, sometimes they could not. For why might not an healthfull,
and a sound body, both serue in the fielde for a soldiar, and in the
sand for a wrastler? But we seldom reade, that the _athleticall_
constitution whose ende was gaming, whose exercise was pastime, whose
diet was vnmeasurable for any man to vse, did either deliuer the world
an healthfull body, being strained beyond measure, or a courageous
soldiar, being vnweildy to fight, as one compounded and made of fat and
fog, brawnie and burdenous.
[Sidenote: Athleticall.]
The _athleticall_ and gaming exercises, were in generall assemblies, to
winne some wager, to beare awaie the prise, to be wondered at of the
world, or to set foorth the solemnities of their festiuall seruice,
and ceremonies in the honour of their idoles: or in publike spectacle
to adourne and set foorth, the triumphant and victorious shewes, the
sumptuous and costly deuises of their princes and states. Wherin we
reade, that particular men haue shewed such effectes of strength, and
sturring, by the helpe of exercise, and traine, as nature her selfe
could neuer attaine vnto, though she furthered the feat, and got her
selfe the worst, both by empairing of health, and hastning on of death,
thorough straining to much. It is more then marueilous to thinke on,
and yet we finde it of verie good recorde, what and how incredible
weight, both of liuing creatures, and massier mettal, one mans force
hath bene noted to haue borne, by being only vsed to that burthen.
Would any man beleue it, if it were not of good writen credit, that one
_Milo_ so strutted himselfe, so pitcht his feet, so peysed his bodie,
as he remained vnremoueable from his place, being haled at and pulde
by a number of people. _Actiuitie_ hath wrought wonders, _swiftnesse_
incredible thinges, and what propertie what not? where nature and
ambition were backt with exercise and good will, to do but one thing
well.
[Sidenote: Martiall.]
For the vse of warre, and defence, it is more then euident, that
exercise beares the bell: Can one haue a bodie to abide cold, not to
melte with heat, not to starue for hunger, not to dye for thirst, not
to shrinke at any hardnesse, almost beyond nature, and aboue common
reache, if he neuer haue it trained? will nimblenesse of limmes awaie
with all labour, surpasse all difficulties, of neuer so diuers, and
dangerous groundes, pursue enemies to vanquish, reskue freinds to
saue, retire from danger without harme, thrust it selfe into daunger
without daunger, where no traine before made acquaintance with trauell?
Whervpon called the _Romaines_ their whole armie _Exercitus_, but
bycause it consisted of a valiant number of exercised and trained
men? which were not to seeke at a sudden, bycause they had vsed armes
before? how could common weales where the territory was but small, and
the enhabitantes few, haue still deliuered themselues from mightier
assailantes, then they seemed defendantes? or in continuall threates,
of ieleous neighbours, how could they still haue kept their owne, if
that small territorie, had not bene thoroughly employed, and that
petie paucitie gallantly trained? wherby it was able for hardnesse
and sufferance to abide what not? For actiuitie and manhood, to haue
mastered whom not? or at the least had good meanes, not to receiue any
foile, where onely the huger number, and the vntrained multitude, were
to trie the masterie in fielde against them?
[Sidenote: Physicall.]
For health it is most manifest that exercise is a mighty great
mistresse, whether it be to confirme that which we haue by nature, or
to procure that which we haue not by nature: or to recouer that by
industrie, and diligence, which we haue almost lost, by misfortune and
negligence. The exercises which do serue to this healthy end, do best
serue for this my purpose, and though an healthfull body be most apt
and actiue, both for gaming to get wagers, and for warring to winne
victories, yet in my exercises, I neither meane to dally with the
gamester, not to fight with the warrier, but to marke which way I may
best saue studentes, who haue most neede of it: being still assailed by
those enemies of health, which waxe more eager and hoat, the more weake
and cold that exercise is.
[Sidenote: What is exercise?]
This exercise of ours by forme of definition, is said to be a vehement,
and a voluntarie stirring of ones body, which altereth the breathing,
whose ende is to maintaine health, and to bring the bodie to a verie
good habit. Doth not exercise at this her first entry offer to performe
so much as I did vndertake for her? health of the body, and an healthy
habit of all the limmes: which two effectes, bycause they be good,
who doth not desire them? and being got by exercise, why is it not in
price? and being reducible to order, why should it not be in traine?
They that write of exercise, make three degrees in it, wherof they
call the first a preparatiue, in Greek παρασκευαστικόν, the next
simply by the name of exercise γυμνὰσιον the third a postparatiue, in
Greek ἀποθεραπευτικὸν. The preparatiue serued, not to passe rudely,
and roughly into the maine exercise, without qualifying the bodie by
degrees before, bycause sudden alteration workes ill disposition. The
postparatiue or apotherapeutike followeth the maine exercise, to reduce
the body by gentle degrees, to the same quietnesse in constitution,
wherin it was, before it was so moued. Which two pointes bycause they
rest most in the maisters consideration, which is to ouersee the
traine, I commit them to his care: so to applie his cunning as he shall
see cause in exercising his charge. And yet herein I entend to helpe
him, when I shall handle the circunstances which direct exercises.
[Sidenote: γυμνασιον.]
The third degree, which is enclosed betwene these two, is that same
exercise, which I praise so much, and vpon whom the other two waite,
wherof, as writers make to many, and to finely minced distinctions, so
I make account but of one at this time, wherof I do make two braunches,
or spieces, the one to be vsed within dores, and the other abroade,
that whether the weather be faire or fowle, the exercise in some kinde
may neuer faile.
CHAPTER 9.
OF THE PARTICULAR EXERCISES, WHY I DO APPOINT SO MANIE, AND HOW TO
IUDGE OF THEM, OR TO DEUISE THE LIKE.
I will not here runne thorough all the kindes of exercises that
be named either by _Galene_ or any other writer, wherof many be
discontinued, many be yet in vse, but out of the whole heape I haue
pickt out these for within dores, _lowd speaking, singing, lowd
reading, talking, laughing, weaping, holding the breath, daunsing,
wrastling, fensing, and scourging the Top_. And these for without
dores, _walking, running, leaping, swimming, riding, hunting, shooting,
and playing at the ball_. Wherof though the very most be vsed oftimes,
not in nature of exercises, but either of pleasure, or necessitie, yet
they be all such, as will serue well that waie, and be so made account
of among the best writers, that deale in this kinde: and for that some
of them maye be said to be most proper to men, and farre aboue boyes
plaie: you must remember, that I deale for all studentes, and not for
children alone, to whom it is in choice, besides all these to deuise
other for their good, as circunstance shal lead them. There may also be
reasons, to perswade some men to mislike of, I do not thinke all, but I
suppose some, of these thinges, which I do appoint, as both commendable
and profitable exercises, with whom I will not here striue, but desire
them to iudge of me, without preiudice, and to stay their sentence,
vntill they see in what sorte I allow them. For knowing the cause of
offence, I might seeme very simple, if I should simply allow that,
which is disallowed vpon reason, and not misliked without manifest shew
of probable cause: and so to reserue the thing, as I did not remoue the
blame. They must also thinke that nothing is abused, but that both may
and ought to be well vsed, which well, they must vse, and refuse the
ill: seing where misuse draweth blame, there right vse deserueth praise.
Therfore I wishe those that be of yeares, and abilitie to guide
themselues to call circunstance to counsell, and consideration to
aduise. For as consideration shapeth the circunstance, so circunstance
is a thing, which maketh all that is done, either to please or
displease: to be sent awaie with a cutting checke: or to be bid tarie,
with a cheary contenaunce. As for the child in whom wisdom wanteth, to
way with discretion, what it is that he doeth, the maister alone must
supplie all wantes, or beare all blames, though it be but a simple
recompence, to blame wante of consideration, when harme is receiued.
Some man may also say, what needes so many, and mislike the multitude.
Of many to chuse some, is vsuall in all choice, and where store is, why
should choice be stinted? he may lessen the number, that alloweth but
of one, and I haue pickt out the likest, to satisfie all in diuersities
of liking, who so shall like any of these, may vse them with me, or
vpon the like ground, may deuise himselfe other. In handling of eche
of these, I will first shew for what partes, to what end, and in what
manner, they be profitable and holesome being moderatly vsed: then for
whom, and with what daunger, they be strained to the contrarie.
CHAPTER 10.
OF LOWD SPEAKING. HOW NECESSARIE, AND HOW PROPER AN EXERCISE IT IS FOR
A SCHOLLER.
The exercise of the voice which in Latin they name _vociferatio_, in
Greek ἀναφωνησις, as them φωνασκόι which were the training maisters, in
English maye be tearmed lowd speaking, of the height: for though it vse
all the degrees, which be in the voice, yet is it most properly to take
his name, of the lowdest and shrillest, as the most audible in sound,
and therfore fittest to giue the name, as all thinges els receiue
theirs, of some one qualitie of most especiall note. The auncient
_Physicians_ entertaine it among exercises, bycause it stirreth the
bulke, and all those instrumentes, which serue for the deliuerie of
voice, and vtterance of speeche: bycause it aideth, dilateth, and
comforteth the lunges in his windworke, it encreaseth, cleanseth,
strengtheneth, and fineth the naturall heat: it maketh the sound and
soueraigne partes of the bodie strong and pure: and not lightly to
be assailed by any disease: it mendeth the colour, and cheareth the
countenaunce. Now that it hath these properties they do proue by
naturall argumentes. That it practiseth and stirreth the inward partes,
and vocall instrumentes, no man may denie, which will confesse, that
the mouth alone, is the onely port and passage for speeche. That it
encreaseth the naturall heat, the breath it selfe doth most euidently
declare, bycause it is alwaye exceeding warme, when one exerciseth
the voice, it is so thronged and crusshed with taking in and letting
out. That it cleanseth and cleareth, there be two causes to proue:
the one is, bycause it maketh the flesh more fine and thinne, and
smoother to the hand, not onely thorough stretching and straining
the skinne, but by remouing excrementes, which naturally thicken and
make rugged. The other is, for that by mouing the vocall instrumentes
the inward moysture consumeth and wasteth, as it doeth appeare by
that thicke and grosse vapour, which proceedeth out of his mouth that
speaketh alowd, and other congealed excrementes resting of olde in
other passages, which this exercise expelled from the inward partes.
That it both fines and strengthens the naturall heat, hereby it is
more then plaine. For that the inward vesselles and pipes be scoured
thereby, and sundry superfluities expelled both at the nose, and mouth,
which as they darkened, weakned, and thickned the naturall heat, when
they were within the bodie: so being dismissed themselues, they leaue
it pure, fine, and strong, whereby the partes being sound and cleare
more strength groweth on to healthward, and lesse to disease. Hervpon
it falleth out, that this exercise of the voice, must needes be a
singular helpe for them, which haue their inwarde partes troubled with
moysture, and be of cold constitution, as also for such, as be troubled
with weaknesse, or pewkishnesse of stomacke, with vomiting, or bytter
rifting, with hardnesse of digestion, with lothing of their meat, with
feeding that feedes not, with faintnesse, with naughty constitution,
that corrupteth the blood, with dropsies, with painfull fetching their
breath, or but then easely, when they sit vpright, with consumptions,
with any long disease, in the breast or midrife, with apostemes which
are broken within the bulke, with quartane agues, with fleame, and
also for all those, which be on the mending hand, after sicknesse: for
those that are troubled with the scurfe, or Egyptian lepre, called
_Elephantiasis_, or whose bellies be so weake, as they cannot avoide,
but watry and thin excrementes, for the hikup, for the voice, and her
instrumentes, whether naturally resolued, or casually empaired.
Now as this exercise aduisedly, and orderly vsed, is verie good for
those effectes in these partes, so rashly and rudely ventured vpon, it
is not without daunger of doing harme, and cheifly to those which neuer
vsed it before: it filleth the head and makes it heauie, it dulleth
the instrumentes of the senses, which are in the head. It hurtes the
voice, and breakes the smaller veines, and is verie vnwholesome for
such, as are subiect to the falling sicknesse, bycause it shaketh
the troubled partes too sore: it is daungerous when one is troubled
with ill, and corrupt humours, or when the stomacke is cumbred, with
great and euident crudities, and rawnes, bycause thorough much chafing
of the breath, and the breath instrumentes, it disperpleth, and
scattereth corrupt humours, thorough out the whole bodie. And as the
gentle exercising of the voice, who oft enterlacing of graue soundes,
is wholesome, so to much shrilnesse straynes the head, causeth the
temples pante, the braines to beate, the eyes to swell, the eares to
tingle. Further it is verie vnwholesom after meat, bycause the breath
being chafed partly by reason of late eating, partly by lowdnesse
of the voice as it passeth thorough, gawlleth the throte, and so
corrupteth the voice. It is also enemie to repletion, to wearinesse,
to sensualitie: for that in those people, which are subiect to those
infirmities, the great and forcible straining of the voice, doth
oftimes cause ruptures and conuulsions, so that the commodities, and
incommodities of the exercise do warne the training maister to vse
it wisely and with great discretion. The vse of it for the motion
is this, that I haue said, but for the helpe of learning, it is to
some other verie good and great purpose, to pronounce without booke,
with that kinde of action which the verie propertie of the subiect
requireth, orations and other declamatory argumentes, either made by
the pronouncer him selfe, or borowed of some other, but cheifly the
hoatest _Philippik_, _Catilinarie_, and _Verrine_ argumentes, and the
rest of that race, either out of many Greeke oratours, or our one and
onely Latin _Tullie_, and whether ye list to prose alone, or to be bold
with Poetes, and vse their meeter. _Cælius Aurelianus_[4] an auncient
_Romane_ Physician, though borne at _Sicca_ in _Aphricke_ speaking of
this exercise vseth these wordes. They did vtter their beginninges
or prohemes with a gentle and a moderate voice, their narrations,
and reasoning discourses with more straining, and louder: their
perorations, and closinges, with a discent, and fall of the voice. And
is not that to my saying?
The manner of this exercise, which _Antyllus_ a verie olde Physician
doth shew in _Oribasius_[5], that wrate his bookes vnto _Iulian_ the
apostate, whose Physician he was, agreeth also with mine opinion. For
hauing appointed certaine preparatiues for nimbling, and spreding the
vocall powers, he sayth, that such, as exercised the voice, did first
begin lowe, and moderatly, then went on to further strayning, of their
speeche: sometimes drawing it out, with as stayed, and graue soundes,
as was possible, sometimes bringing it backe, to the sharpest and
shrillest, that they could, afterward not tarying long in that shrill
sound, they retired backe againe, slacking the straine of their voice,
till they fell into that low, and moderate tenour, wherwith they first
began. Which wordes do not onely shew, that it was thus vsed, but also
how the voice is to be vsed, in this exercise generally. But vpon
what matter, and argument was all this paines bestowed? Those which
were vnlearned said such things as they could remember, which were to
be spoken aloud, and admitted any change of voice in the vttering,
now harshe and hard, now smoothe and sweete. Those that were bookish
recited either _Iambike_ verses or _Elegies_, or such other numbers,
which with their currant carie the memorie on, but all without booke,
as farre surmounting any kinde of reading. I haue dwelt the longer in
this exercise, bycause it is both the first in rancke, and the best
meane to make good pronouncing of any thing, in any auditorie, and
therfore an exercise not impertinent to scholers.
CHAPTER 11.
OF LOUDE SINGING, AND IN WHAT DEGREE IT COMMETH TO BE ONE OF THE
EXERCISES.
It were to much to wishe, that _Musick_ were the most healthy exercise,
as it is the most pleasaunt profession, bycause either to much delite
would drowne men in it alone, or to much cloying would cause it be
quite contemned. Wherfore as it may not diminish other of their due, by
occupying to much roome, so by change after other, and distance in it
selfe, it continueth in her owne credit. For both varietie refresheth,
and distance reneweth, where still the same dulles, and continuance
wearies. As Musick is compounde of number, melodie, and harmonie, it
hath nothing to do with _gymnastick_ and _exercise_, but serueth in
that sense either for delite and pleasure, and exerciseth desire: or
in some respectes concerneth the manering and training vp of youth
in matter of knowledge, as I said before. Whervnto I was induced not
onely by argument, and nature of the thing, but by great authorities
of _Plato_,[6] and _Philo_, of _Aristotle_,[7] and _Galene_,[8] and
whom not? out of all antiquitie, which both allow of the thing in
nature, and admit it in pollicie, into the best common weales, as a
great worker of much good. But for as much as _singing_ vseth the
voice for her meane, and the voice instrumentes for her vtteraunce,
and medleth with all sortes, and degrees in sounde base, meane, and
triple, which in deliuerie do labour, and trauell the pipes, it is
receiued among exercises of health, though it be not so forcible,
nor can pearce so farre, as loude speaking doth, which doth not much
care for any fine concent, so it vtter strongly, and straine within
compasse: wheras Musick to the contrary standes not much vpon straining
or fullnesse of the voice, so it be delicate and fine in concent. And
yet in _Aristotles_[9] opinion, it both exerciseth, and preserueth the
naturall strength bycause it standeth vpon an ordinate, and degreed
motion of the voice. We finde in our owne experience, that it sturreth
the voice, spreadeth the instrumentes therof, and craueth a cleare
passage, as it also lightneth the laborer, and encreaseth his courage,
in carying of burdens. It was vsed in the olde time Physicklike, to
stay mourning and greife, for the losse of deare freindes, or desired
thinges. In curing diseases, which rise vpon some distemperature of the
minde, the temperature of time iudicially applyed, hath bene found both
a straunge and a strong remedie. Alwaye prouided, that whether ye say
loud, or sing loud, ye neither say to long, nor sing to much, for feare
of a worse turne, if any entraill teare, with to much straining, as
some times hath proued to true, for the afflicted partie. But to make
an ende of _Musick_ at this time, though it be neither so strong, nor
so stirring an exercise, yet it hath made a great purchace, that it is
allowed for one, and therby esteemed a double principle, of more value,
where her force is more, in matters of the minde, of very good worth,
though of much lesse worke in the health of the bodie. Which seeing it
is an exercise within dore, it gaineth with the place a good footing
to grow fairer: for whether ye allow it for a cunning exercise, or an
exercised cunning, it exerciseth cunning, and encreaseth by exercise.
FOOTNOTES:
[4] Libro. 1. Χρονίων, cap. 5. de furore.
[5] Lib. 6, cap. 8. De sanit. tuen.
[6] Pla. 2, 3, 4, de Repub. Phil. περὶ τῆς εἰς τα προπαιδεὺματα συνόδου.
[7] Aristot. 8, polit.
[8] Galen. 1. De sanit. tuen.
[9] 19 part. probl. 38.
CHAPTER 12.
OF LOUDE AND SOFT READING.
Reading is a thing so familiarly knowne, as there needeth no great
proofe, that it exerciseth the voice, and therwith all the health,
wherof the Physicians admit two kindes, into the raunge of exercises,
which be furtherers to health. The one quicke, cleare, and straining,
the other quiet, caulme, and staing. The cleare and straining kinde
of _reading_, bycause it stirreth the breath, not sleightly nor
superficially, but sheweth what it can do, in the verie fountaine
and depth of all the entrailles, it encreaseth the naturall health,
maketh the blood suttle and fine, purgeth all the veines, openeth all
the arteries, suffereth not superfluous humours to thicken, neither to
congeale and freese to a dreggie residence within any of those places,
which do either receiue and lodge, or distribute and dispose, the meat
and nurriture. Whervpon _Cornelius Celsus_[10] an eloquent Romain
Physician accounteth it one of the finest and fairest exercises. To
proue that it is holesome for the head, what more credible witnesses
neede we, then _Cœlius Aurelianus_[11] a diligent Physician, and
_Annæus Seneca_[12] a deepe Philosopher? _Cœlius_ holdeth this kinde
of _reading_ to be verie soueraine not onely in headaches, but also in
frensies and troubled mindes. _Seneca_ vsed it to stay the rewme, and
distillation from the head, which troubled him sore, as a man being
both of eager conceit, and earnest studie, where by the waye, _Cœlius_
giueth this note, whether ye meane to reskew the patient, from the
headache, or the frantike from madnesse, by this exercise of _reading_,
that the matter which is read, be pleasaunt and plaine, and nothing
hard to vnderstand, to cause the witte to muse. For that such obiectes
do no lesse trouble the weake braine, then sore shaking or hard iogging
doth the wearied body. Moreouer cleare _reading_ and loude, doth
refreshe not onely the inward partes of the breast, but the stomack
also: and comforteth it in feeblenesse, bycause therby phelgmatike
excrementes, are without paine both thinned and consumed: whervpon it
is held to be verie holesome, to mend a feeble voice, to helpe the
colicke, occasioned by cold humours, and to check some consumptions.
And to that ende the young _Plinie_ writeth, that his vncle did vse
it. When I haue said that it is also good for the drie cowghe, I
neede not say any more good of it here. _Auicen_[13] the Arabian and
princely Physician speaking herof, sayth that in the beginning, this
_reading_ must be soft and caulme, then mount by degrees, and when the
voice seemeth to be in his strength, growing, and long, that then it
is hie time, to staie for that time, nor to straine till ye sticke,
but to leaue with some list, and abilitie to do more. The quiet and
staid kinde of _reading_, sauing that the working is weaker, doth the
best that it can, about all this that is said: and in one pointe it
hath obtained a prerogatiue aboue the loude, that it is admitted and
allowed streight after meat, when the other is licensed and allowed
to depart. The maister may so vse these two exercises of _reading_
and _speaking_ as besides the health of the bodie, whervnto they are
deputed, they may proue excellent and great deliuerers of cunning,
and well beseeme the schoole: as to much in either doth trouble the
scholer to much, which yet boyes would defend, by the countenaunce of a
commended exercise, were it not, that in boyes exercises, I do require
the maisters presence, who will refourme that exercise against their
will to his owne discretion. Thus much concerning this exercise, wherby
the training maister may perceiue, both what the learned haue thought
of it, and how much the learners are like to gaine by it.
FOOTNOTES:
[10] Lib. 1. c. 2.
[11] Libro 1. Χρονίων, cap. 1.
[12] Lib. 11. Epist. 97.
[13] Lib. de remed.
CHAPTER 13.
OF MUCH TALKING AND SILENCE.
Talking in Latin _Sermo_, as it is accounted an exercise for succouring
some partes, so both for eagernesse, and heat, in the nature of
speeche, though not of passion, it comes farre behinde others, and is
therfore regestred among the meane, and weake exercises. It is thought
verie fit for such, as be drousely giuen: which haue their senses
daunted, either thorough dreaming melancholie, or dulling phleame. For
such kinde of people by talking be cleared, their mindes awaked, their
senses freed from the burden of their bodies. That _talking_ spendes
phleame there is no plainer proofe, then that they which talke much
spit stil, which as it commeth partly from the head, partly from the
stomacke, partly from the chest: so it declareth, that those partes
delite in speeche, and receiue comfort from speeche, which makes roome
for health, where reume kept residence. But as in these cases, it is
counted healthfull: so hath it a force to fill the head, with somwhat
more then dinne, and to make it dumpishe. And therefore in aches, and
distemperatures of the head, clattering is commended to the cloakbag
by Physick. It is also a poyson to the pained eyes: ill for them that
voide blood either at the nose or from the bulke. Whervpon in any
such bleading silence is enioyned. And as silence is a meane both to
stay bleading, and to slake thirst, so talking dryes the toungue and
prouockes thirst, openeth the passage, and promoteth bleading. In
so much as _Pline_[14] writeth, that one _Mecenas Messius_, a noble
Romain, betooke him selfe to voluntarie silence, the space of three
yeares, to staie the casting of blood, which he fell into by reason of
some straine. To be short, as silence remedyeth the cough and hikup: so
talking pulleth downe, and paines the patient, when agues grow vpward,
and be in the encrease. Herevpon I conclude, that talking hath great
meane either to make or marre, not onely for the subiect, wheron the
toungue walketh, but also for the obiect, wherin health resteth.
FOOTNOTES:
[14] Lib. 27, cap. 6.
CHAPTER 14.
OF LAUGHING, AND WEEPING. AND WHETHER CHILDREN BE TO BE FORCED TOWARD
VERTUE AND LEARNING.
If _laughing_ had no more wherfore to be enrouled in the catalogue of
exercises, then _weeping_ hath, they might both be crossed out. And
yet as they be passions, that tende in some pointes, to the purging of
some partes, so some may thinke it, a verie strange conceit, to laugh
for exercise, or to weepe for wantonnesse. For as laugh one may, with
an hartie good will, so weepe none can, but against their wil, to whom
it is allotted in the nature of an exercise, and not quite questuarie,
as to those wailing women, which wepte for the deade, whom they knew
not aliue. There be manie and very easie, and much desired meanes, to
make one laugh though they haue small cause, and lesse deuotion to be
mery at all, but to make one weepe, is stil againe the haire. For ill
newes or matter to weepe for, neither children, nor olde folkes, will
thanke you at all. If you meane to make them weepe for ioye, or crye
for kindenesse, that is an other matter. If the maister should beate
his boye, and bring no cause why, but that he sought to haue him weepe,
so to exercise him to health, and to ridde him of some humours, which
made him to moist, the boye would beshrew him, and thinke his maister
beate him so, to exercise himselfe, though at the verie conceit of his
maisters mad reason, he might brust out in _laughing_ streight after
his stripes, and so become a patrone to the contrary exercise: a great
deale more gracious and more desired in nature, whose enemie greife
is, and _weeping_ also: as a plaine argument of an vnpleasaunt guest.
Howbeit seing they be both set downe, by the name of pettie, and pretie
exercises, let them haue that is giuen them, seeing they are thought to
stirre, and cleare some partes: _laughing_ more and better: _weeping_
lesse and worse. And therfore the more children laugh for exercise, the
more light some they be, the more they weepe if it be not in ieast,
so much the worse in very good earnest. For I can hardly beleue that
much _laughter_ can auoide a foole, if it be not for exercise, which is
also somwhat rare: or that but a foole can weepe for exercise, which
deserues the bat, to make him weepe in earnest.
But for _laughing_ in the nature of an exercise and that healthful,
can there be any better argument, to proue that it warmeth, then the
rednesse of the face, and flush of highe colour, when one laugheth
from the hart, and smiles not from the teethe? or that it stirreth
the hart, and the adiacent partes, then the tickling and panting of
those partes themselues? which both beare witnesse, that there is some
quicke heat, that so moueth the blood. Therfore it must needs be good
for them to vse _laughing_, which haue cold heades, and cold chestes,
which are troubled with melancholie, which are light headed by reason
of some cold distemperature of the braine, which thorough sadnesse, and
sorrow, are subiecte to agues, which haue new dined, or supped: which
are troubled with the head ache: for that a cold distemperature being
the occasion of the infirmitie, _laughing_ must needes helpe them,
which moueth much aire in the breast, and sendeth the warmer spirites
outward. This kinde of helpe wil be of much more efficacie, if the
parties which desire it, can suffer themselues to be tickled vnder the
armepittes, for in those partes there is great store of small veines,
and litle arteries, which being tickled so, become warme themselues,
and from thence disperse heat thorough out the whole bodie. But as
moderate _laughing_ is holesome, and maketh no too great chaunge, so to
much is daungerous, and altereth to sore. For besides the immoderate
powring, and pressing out of the spirites: besides to much mouing and
heating, it oftimes causeth extreame resolution and faintnesse, bycause
the vitall strength and naturall heat driue to much outward. Whervpon
they that laugh do sweat so sore, and haue so great a colour, by the
ascending of the blood. And as the naturall heat, and fire it selfe do
still couet vpward, as to their naturall place, so must it needes be,
that the lower roomes lie open, and emptie in their absence, wherby
whether soeuer motion be marred, the naturall heat dyeth, and the
vitall force faileth. Besides this, no man wil denie, but that this
kinde of _laughing_, doth both much offende the head, and the bulke, as
oftimes therewith both the papbones be loosed, and the backe it selfe
perished. Nay what say ye to them that haue dyed _laughing_? where
gladnesse of the minde to much enforcing the bodie, hath bereft it of
life.
[Sidenote: Weeping.]
For _weeping_ in the nature of an exercise, there is not much to be
said, but that it is accompanied with crying, sobbing groning and
teares, wherby the head, and other partes are rid of some needlesse
humour: though the disquieting do much more harme, then the purging can
do good, and the humour were a great deale better auoided some other
waye. Wherof some children seeme to be exceeding full, when feare of
beating makes them straine their pipes. _Aristotle_ must beare both
most blame for this exercise, if it displease any, and most praise,
if it profit any, who in the last chapter[15] of the seuenth booke of
his politikes writeth thus of it, and for it. That they do not well
which take order, that children straine not themselues, with crying
and weeping, bycause that is a meane to their growing, in the nature
of an exercise. And that as holding the breath doth make one stronger
to labour: so crying and weeping in children, do worke the same or
the like effectes. And yet me thinke it should be no exercise, by the
verie definition. For if it were vehement, yet is it not voluntarie,
and though it did alter the breath, yet it bettereth not the bodie,
howsoeuer it serue the soule.
But seeing the _gymnastikes_ haue it, let vs lend it them for their
pleasure, though we like it not for our owne. It is generally banished
by all Physicians as being the mother to manie infirmities, both in
the eyes and other partes: neither if it could be auoided in schooles
were it worthy the looking on: being the heauy signe of torture and
trouble. And though it somtime ease the greiued minde to shedde a few
teares, as some for extreme anguish cannot let fall one, yet children
would be lesse greiued if they might shedde none, as some hold it a
signe of a verie shrewd boye, when he deserues stripes, not to shew
one trikle. Some Physicians thinke by waye of a conserue to the minde,
that it ought to be vsed in schooles sometimes, though not voluntarie,
yet in forme of an exercise to warme shrewd boyes, and to expell the
contagious humours of negligence, and wantonnesse, the two springes of
many streaming euilles: as playing would be daily, at some certaine
houres, then to vse these exercises, when bookes be out of season.
The greatest patron of weeping that I finde, leauing _Heraclitus_ to
his contemplation of miseries, is a soure centurion in _Xenophon_,[16]
which sat at the table with _Cyrus_ in his pauilion. He commendeth
weeping, wherto he had no great deuotion, to discountenaunce _laughing_
which he saw allowed, and his reason is: bycause _awe_, _feare_,
_correction_, _punishements_, which commonly haue _weeping_, either
companion, or consequent, be vsed in pollicy, to kepe good orders
in state, and good manners in stay, wheras _laughing_ is neuer, but
vpon some foolish ground. And yet both _laughing_ for exercise may be
for a good obiecte, and occasion to make laughter, may well deserue
praise, when the minde being wearied either about great affaires that
are alreadie past, or about preuenting of some anquish which is to
ensue, doth call _laughing_ to helpe, to ease the one, and to auert
the other. And this kinde of _weeping_, which the soldiar settes out
so, concerneth no exercise, though it commonly follow all vnpleasaunt
exercises, where the partie had rather be idle with pleasure, then so
occupyed to his paine: but it tendeth to the impression, or continuing
of vertue in the minde: which should be so much the worse, bycause that
waye it seemeth vnwilling, where feare is the forcer, and not free
will. Which free will is the principall standard to know vertue by,
which is voluntary, and not violent: as it is not the beast meane, to
bring boyes neither to learning, nor to vertue.
_Socrates_ in _Plato_[17] thinketh, that an absolute witte in the
best sorted kinde, and aboue all common sorte, for ciuill societie,
ought not to be forced, as in deede what needes he, being such a
paragon? and that free will in such a one so sifted is the right receit
of voluntarie traine. But we neither haue such common weales, as
_Socrates_ sets forth, nor such people to plant in them, as _Socrates_
had, which he made with a wishe: nor any but subiecte to great
infirmities, though some more, some lesse, by corruption in nature,
which runneth headlong to vnhappinesse, and needeth no beating for not
being nought. And therfore we must content our selues with that which
we haue, and in our countrey which is not so absolute, in our children
which be no _Socraticall_ saintes, in our learning which will not
proue voluntarie, if the child playe voluntarie we must vse correction
and awe, though more in some, then some, bycause in illnesse there be
steps, as in excellencie oddes. Wherof there is no better argument then
that which this verie place offereth, not for the soldiars saying,
which so commendeth awe, bycause his authoritie is to campishe, though
he that brought him in, and platted the best prince were himselfe no
foole: but for mine owne collection. For if one neede not to beat
children to haue them do ill, whervnto they are prone, we must needes
then beat them for not doing wel, where nature is corrupt. Onelesse we
meete with one, that will runne as swift vphill against nature, to do
that which is good, as we all runne downe bancke, with the swinge of
nature, to do that which is ill. Which when I finde, I will honour him,
as I do none, though I do oft beare with some, in whome there appeareth
but some shew of such a one. If vnder doing well, ye comprehend not
learning, ye must needes comprise vertue, and make her meane violence,
against all both heauenly _Diuinitie_, and earthly _Philosophie_, with
whom all vertues be voluntarie, when reason is in ruffe: but not in
children euen for compassing of the best effectes, whom custome and
traine must now and then force foreward, to be ready for reason, when
she maketh her entrie, which requireth some yeares. For howsoeuer
_religion_, _wisdome_, _duetie_, and reasonable _consideration_ do
worke in riper age, sure if awe be absent, in the younger yeares, it
will not be well. And who can tell, what euen he that vnder lawe is
most obsequious and ciuill, would of him selfe proue, if lawe, which
emportes awe, would leaue him at libertie?
FOOTNOTES:
[15] 7 Polit. cap. vlt.
[16] Lib. 2 παιδ.
[17] 7 De Rep.
CHAPTER 15.
OF HOLDING THE BREATH.
Though all men can tell, what a singular benefit breathing is,
whervnder the vse of our life is comprehended: yet they can best tell,
which haue it most at commaundement. For as they liue with others, in
societie of common dealinges, so they can execute any thing by the
bodie, farre better then others, whether it be politike in the towne,
or warlike in the fielde. And all exercises haue this ende, most
peculiar and proper, by helping the naturall heat, to digest the good
nurriture, and to auoide the offall, thorough out the whole bodie.
Which what is it els, but to set the breathing at most libertie, being
best discharged of impediment and let? And as the libertie of breathing
maketh the soldiar to abide in fight long, the runner to continue his
race long, the daunser to endure his labour long, and so forth in the
rest, which must either haue breath at their will, or els shrinke in
the midest: so the restraint and binding of the breath, euen where it
is most at will, (for else it could not abide the restraint,) hath his
commoditie, by waye of exercise to assist our health.
Now in breathing there be three thinges to be considered, the taking
in, the letting out, and the holding in of the breath, wherof euerie
one hath his priuate office to great effect, in the vpholding of
health, and maintaining of life. For when we take in our breath, by
the working of the lungues thorough such passages, as be appointed for
the vse of breathing, we conueigh and fetch in aire into the roomy and
large places of the bulke, to coole the harte and fine the spirites.
When we let out our breath by those same passages, by which we tooke
it in, we discharge the hart of a certaine smoky substance engendred
in it, which is conueyed thence, thorough the same hollow, and roomie
places of the bulke. When we hold and kepe in our breath which is
of iudgement, and not of such neede as the other two, and done vpon
cause to helpe nature therby: we must neither fetch aire inward, nor
sende those smokie excrementes outwarde, bycause the belly and breast
muscles and such fleshy partes as be about the ribbes being violently
and vehemently strained and stretched, do for the time as it were mure
vp, and stop the passage. This keeping in of the breath, by reason
of the straine offered to those partes, and heating of the bowells,
is therfore heeld for one of the vehement exercises, as it is also
a postparatiue, called before apotherapeutike, bycause after maine
stirringes it helpeth to expell those residences, which lynger within
the bodie as being lothe to depart: and furthereth those, that are
in good waye, and make hast to be gone. They that vsed this exercise
by waye of traine to health, did it in two sortes: for either they
strayted onely those muskles, which appertaine to the breast and bulke,
and let those be at libertie which belong to the midrife and belly,
that the excrementes might haue the readier waye downward, being once
forced on: or they strayned both all the partes, and all their muscles
at one time, that the bowelles also which are beneth the midrife might
enioye the benefit of the exercise, and be as ready to discharge, as
the other to driue downe. But for the better and more daungerlesse
performing therof, they were wont to swadle the chest, the ribbes,
and the belly. Bycause the holding of ones breath vnaduisedly and
with to much strayning causeth ruptures and diuers other infirmities
in the interiour vesseles of the bodie. Their meaning was hereby,
sometime to strengthen the inward and naturall heat being encreased
by exercise: sometime to helpe the breathing partes: sometime to
discharge the breast and bellie of needlesse burden. For the breath
being so violently strayted, when it findeth issue forceth his owne
passage, and caryeth with him some finish and thinne excrement, either
driuing it before, if it lye in his waye, or drawing it with him,
if he catch it by the waye. Being of it selfe such a strainer, and
expeller, it is good for to open the pipes, to fine the skinne, to
driue out moysture from vnder the skinne: to warme, to strengthen and
to scoure the spirituall and breathing partes, to make the places of
receit more roomy, to encrease strength in labour, to helpe the eare
in listening, to remoue coldnes or inflations from the entrailles, to
stay the hikup and the cowgh: which commeth of some cold distemperature
in the windepipes, to remedie the colick, the weaknesse of stomacke,
the want or difficultie of breath. So that all those ought to esteeme
of it, which haue their breathing and spirituall partes either cold
or weake, or cloyed with excrementes, or whose bodies can either with
much adoe or with none at all expell and ridde superfluous humours,
or that be cumbred with much gaping and yawning, with resolution or
weaknesse of the tongue, or any vocalle instrument. If it were to be
perceiued by no waye els, verie children let vs see, that holding of
the breath doth stirre and strengthen that power in vs, wherwith we
expell superfluities. For let them staye their breath either laughing
long, or weeping fiercely, or vpon some such other occasion, and they
will either presently or verie shortly after, disburden themselues
one waie or other, by ordure, vrine, or some other matter at the nose
and eares. Now as this exercise is healthful to manie in good order:
so contrariewise to some in disorder it is verie daungerous, bycause
oftimes while the breath is to be forcibly stopt, the arteries in the
iawes, and baulles of the eyes swell so, as they will never come in
temper againe. It filleth the head also with a grosse and stuffing
humour, as maie easely be seene by the swelling of the vaines and
arteries in the neck, by the puffing about the eyes, by the rednesse
of the face, and by the strutting of the whole head, all which be
manifest signes of repletion. It is daungerous for those which be
subiect to the falling sicknesse, bycause it encreaseth the disease
by that recourse, which the blood hath vp into the head: as also to
them which spit or cast vp blood, for that both the sound and whole
inward vesseles do burst with stretching, if they be but weake: or
being broken once before, and healed againe, they will then breake
out againe, by reason of heat which is encreased in the hollow of the
breast, and the ouerstraining of the said vesselles withall. Moreouer
such as from their birth haue small entraulles and thinne, or the rim
of their bellie tender and weake: or that be troubled with renting and
ruptures must in no case minde this exercise, bycause it straineth
those partes to sore, and lightly teareth them, as it proueth oftimes
to pitifull true in young children, which by holding their breath to
long, either weeping or otherwise, oftimes breake either the rim of
their belly, or the call of their cods, wherby the bowelles and guttes
falling downward, they become miserably tormented with incurable
ruptures and burstinges: If trumpetters, and those that play vpon winde
instruments were asked the question, whether they feele not the effect
herof somtime, they would shake the head, and so sooth the demaunde,
though they said no more. They do write of _Milo_[18] the _Crotoniate_,
a great champion in those achleticall exercises, that he vsed to binde
his forehead, his breast, and his ribbes with verie strong tapes,
and would neuer let his breath goe, till the vaines were swelled so
full, as they burst the tapes. But this fellow had no fellow in any
of those pastimes. It was he that bare the bull vpon his shoulder in
the _Olympian_ assemblie by vsing to cary him of a litle young calfe.
So great thinges be easely compassed, if they be set in hand with,
when they be but litle, or medled with, by litle and litle. The best
waye to auoide perill in this exercise is to beginne gently, and so to
grow on by degrees, and to leaue be times before extremitie bidde hoe,
and while ye be yet able to do more, neither to force nature to the
furthest.
FOOTNOTES
[18] Hier. Mercu. lib. 3, cap. 6.
CHAPTER 16.
OF DAUNSING, WHY IT IS BLAMED, AND HOW DELIUERED FROM BLAME.
Daunsing of it selfe declareth mine allowance, in that I name it among
the good and healthfull exercises: which I must needes cleare from some
offensiue notes, wherwith it is charged by some sterne people: least
if I do not so, it both continue it selfe in blame still, and draw me
thither also with it, for allowing of a thing, that is disliked, and
by me not deliuered from iust cause of misliking, which by my choice
do seeme to defend it. And yet I meane not here to rippe vp, what
reading hath taught me of it, though it seeme to haue serued for great
vses in olde time, both athleticall for spectacle and shew: militare
for armour and enemie: and Physicall for health and welfare: so many
and so notable writers, make so much and so oftimes mention therof in
all these three kindes. Some dedicate whole volumes to this argument
onely, some enterlace their brauest discourses with the particularities
therof, and those no meane ones. And in deede a man, that neuer red
much, and doth but marke the thing cursorily, would scant beleue,
that it were either of such antiquitie, or of such account, or so
generally entreated of by learned men, all those their writinges stil
sounding to the praise and aduancement therof: howsoeuer in our dayes
either we embase it in opinion: or it selfe hath giuen cause of iust
embasement, by some peoples misvse. Many sortes of it I do reade of,
but most discontinued, or rather quite decayed, that onely is reserued,
which beareth oftimes blame, machance being corrupted by the kinde of
_Musick_, as the olde complaint was: machance bycause it is vsed but
for pleasure and delite onely, and beareth no pretense or stile of
exercise, directly tending to health, which is our peoples moane now in
our dayes. For where honest and profitable reasons be not in the first
front, to commend a thing, but onely pleasaunt and deliteful causes,
which content not precise surueiours, there groweth misliking, the
partie that exerciseth, not pretending the best, which is in the thing,
and the partie that accuseth, marking nothing else but that, which
maye moue offence. The sad and sober commodities, which be reaped
by _daunsing_ in respect of the motion applyed to health be these,
by heating and warming, it driueth awaie stifnes from the ioyntes,
and some palsilike trembling from the legges and thighes, whom it
stirreth most, it is a present remedie to succour the stomacke against
weaknesse of digestion, and rawnesse of humours: it so strengtheneth
and confirmeth aching hippes thinne shankes, feeble feete, as nothing
more: in deliuering the kidneys or bladder from the stone, it is beyond
comparison good: but now such as haue weake braines, swimming heades,
weeping eyes, simple and sory sight, must take heede of it, and haue
an eye to their health, for feare they be disie when they daunce, and
trip in their turning, or rather shrinke downe right when they should
cinquopasse. Such as haue weake kidneys and ouerheated, may displease
them selues, if it please then [them] to daunce, and encrease their
diseases, by encreasing their heat.
[Sidenote: The blame that daunsing beareth.]
The _daunsing_ in armour, called by the Greekes πυῤῥιχὴ as it is of
more motion in exercise, so it worketh more nimblenesse in executing,
when ye deale in the field with your enemies. These be the frutes which
are reaped by _daunsing_ well and orderly vsed, for the benefit of
health, and the contrary displeasures, which are caught by it, thorough
inconsiderate applying of it, by the partie which is not made for it.
The blames which it beareth be these. That it reuelleth out of time,
wherewith Physick is offended: That it serueth delite to much, whereat
good manners repine. For these two faultes there is but one generall
aunswere: that daunsing is healthfull, though the daunsers vse it not
healthfully, as other things of greater countenaunce be verie good,
though the professours do not so, as their professions do enioine them.
For the first in particular, the rule of health condemnes not daunsing,
but the mistyming of it: that it is vsed after meat, when rest is most
holesome: with full stomacke, when digestion should haue all the helpe
of naturall heat: that to please the beholders, such as vse daunsing
do displease them selues. And sure if _daunsing_ be an exercise, as
both all antiquitie doth commend it for, and I my selfe do allow of
it by that name: it would by rule of Physick go before meat, and not
be vsed but long after, as a preparatiue against a new meale: and a
disburdener of superfluities, against a surcharge of new diet: Howbeit
there be in it some more violent measures then some: and in beginning
with the most staydest and most almanlike, and so marching on, till the
springing galliard and quicker measures take place, choice in euerie
one, vpon knowledge of his owne bodie, and his emptinesse or saturitie
maye helpe health, though the custome of eche countrey commaunde not
onely health, though to her harme, but euen the verie science which
professeth the preseruation of health, if desire egge delite, to shew
it selfe in place. Wherevpon the second blame of _daunsing_, doth
especially builde, and take her hold.
To keepe thinges in order, there is in the soule of man but one,
though a verie honorable meane, which is the direction of reason: to
bring things out of order there be two, the one strongheaded, which
is the commaundement of courage, the other many headed, which is the
enticement of desires. Now _daunsing_ hath properties to serue eche of
these, _exercise_ for health, which _reason_ ratifieth, _armour_ for
agilitie, which _courage_ commendeth, _liking_ for allowance, which
_desire_ doth delite in. But bycause it yeildeth most to delite, and
in most varietie of pleasures, desire ministreth most matter to blame,
_daunsing_ by pleasing desire to much, hath pleased reason to litle,
and when reason obiecteth inconueniences, it turneth the deafe side,
and followeth her owne swinge. For when the tailour hath braued, where
nature hath beawtified: when amiablenesse of person hath procured
agilitie by cunning, what gallant youthes in whom there is any courage,
can abide not to come to shew, hauing such qualities so worthy the
beholding? here will courage shew her selfe, though repentance be
her port, here will desire throng in prease, though it praise not in
parting. All this doth confesse that _daunsing_ is become seruant to
desire, though not _daunsing_ alone: and yet companions in blame be
no dischargers of fault. What then? for the generall, seing thinges
which man vseth, cannot be quite free from misuse, it is halfe a
vertue to winne so much, as there be as litle misuse, as may be: and
to charge the partie that deserues blame, with hinderance of health,
with corruption of manners, with ill losse of good time: which if he
care not for, the precept may passe, though he passe not for it. But
howsoeuer _daunsing_ be or be thought to be, seing it is held for an
exercise, we must thinke there is some great good in it, though we
protecte not the ill, if any come by it. Which good we must seeke to
get, and praie those maisters, which fashion it with _order_ in time,
with _reason_ in gesture, with _proportion_ in number, with _harmonie_
in _Musick_, to appoint it so, as it may be thought both seemely and
sober, and so best beseeme such persons, as professe sobrietie: and
that with all, it may be so full of nimblenesse and actiuitie, as
it may proue an exercise of health, being vsed in wholesome times,
and not seeking to supplant rest, as the rule of health at this daie
complaineth. And generally of all ages, me thinke it beseemeth children
best, to enable, and nimble their iointes therby, and to stay their
ouermuch deliting therin in further yeares. The very definition of
it declareth, what it was then, when it was right, and what it is
now, when it seemes to be wronge, if right in such thinges be not
creature to vse, and maye change with time, without challenge for the
change. They define _daunsing_ to be a certaine cunning to resemble
the manners, affections, and doinges of men and women, by motions and
gestures of the bodie, artificially deuised in number and proportion.
This was to them a kinde of deliuerie, to vtter their mindes, by
signes and resemblances, of that which came nearest to the thing, and
was most intelligible to the lookers on. But now with vs, there is
nothing left to the dauncer ordinarily, but the bare motion, without
that kinde of hand cunning (for so I terme their χειρονομία) bycause
the skill seemed then to rest most in the vse of the vpper partes, and
gesturing by the hand. The credit of our _daunsing_ now is to represent
the Musick right, and to cause the bodye in his kinde of action to
resemble and counterfet that liuely, which the instrument in his kinde
of composition deliuereth delicately: and with such a grace to vse the
legges and feete, as the olde daunsers vsed their armes and handes. And
as in the olde time both men, wymen and children did vse _daunsing_ to
helpe and preserue their health, to purchace good hauiour and bearing
of their bodies: so in these our dayes, being vsed in time, by order,
and with measure, it will worke the same effectes of health, hauiour
and strength, and may well auoide the opinion of either lewdnesse, or
lightnesse. Thus much for _daunsing_, as the motion is for health, and
the meaning for good.
CHAPTER 17.
OF WRASTLING.
For wrastling as it is olde and was accounted cunning sometimes, so
now both by Physicians in arte, and by our countreymen in vse, it
seemeth not to be much set by, being contemned by the most, and cared
for but by the meanest. Yet the auncient _Palestra_ a terme knowen to
the learned, and ioined with letters, and Musick, to proue the good
bringing vp of youth as a most certaine argument of abilitie well
qualified, fetcht that name of the Greeke πάλη, which we in English
terme wrastling, and was alwaye of good note, as wrastling it selfe in
games gat victories, in warre tried forces, in health helpt hauiour,
in the bodye wrought strength, and made it better breathed. _Clemens
Alexandrinus_[19] which liued at _Rome_ in _Galenes_ time in the
third booke of his Pædagogue, or training maister, in the title of
exercise, reiecting most kindes of wrastling yet reserueth one, as
verie well beseeming a ciuill trained man, whom both seemelinesse for
grace, and profitablenesse for good health, do seeme to recommende.
Then an exercise it is, and healthfully it may be vsed: if discretion
ouerlooke it, our countrey will allow it. Let vs therefore vse it so,
as _Clement_ of _Alexandria_ commendes it for, and make choice in our
market. Wherfore not to deale with the catching pancraticall kinde
of wrastling, which vsed all kindes of hould, to cast and ouercome
his aduersarie, nor any other of that sort, which continuance hath
reiected, and custome refused, I haue picked out two, which be both
ciuill for vse, and in the vsing vpright without any great stouping,
the one more vehement, the other more remisse. The vehement vpright
wrastling chafeth the outward partes of the bodie most, it warmeth,
strengthneth, and encreaseth the fleshe, though it thinne and drie
withall. It taketh awaie fatnesse, puffes, and swellinges: it makes the
breath firme and strong, the bodie sound and brawnie, it tightes the
sinews, and backes all the naturall operations. If they that wrastle do
breath betwene whiles, it prouoketh sweat, bycause the humours, which
were gathered together by rest, are egde out by exercise. If they go
on still without intermission, it dryeth vp the bodie in such sort as
the sonne doth. It is good for the head ache, it sharpneth the senses,
it is enemie to melancholie, it whetteth the stomacke being troubled
with any cold distemperature. And bycause the attemptes to get vantage
in wrastling be very eager and earnest wherwith the whole bodie is
warmed and set in a heat, it must of force be good for the bellie,
being anoyed and cumbred with any kinde of cold. Now contrarie it is
daungerous to be delt with in agues, as to vehement and conspiring with
the quiuerer, in naturall moysture as to filling, where it spreadeth.
For the necke and iawes perillous whom it harmes by rowgh handling, and
strangleth by much ouerstraining. For the breast and bulke not of the
best, as either bursting some conduit, or stopping some windcourse.
Weake kidneis, and wearie loynes may be but lookers vpon wrastlers.
They that be gawled or byled within, may neither runne nor wrastle, for
eagering the inward, being in way to amendement, or in will to proue
worse. If weake legges become wrastlers, of their owne perill be it,
for they do it without warrant. The remisse kinde of vpright wrastling,
as it is a more gentle exercise, so it breadeth much flesh, and is
therfore verie commodious for such as be vpon the recouerie after
sicknesse, as a kinde of motion, which without any danger, bringeth
strength and stowtnesse. It is freind to the head, bettereth the bulke,
and strengthened the sinewes. Thus much for wrastling, wherin as in all
other exercises, the training maister must be both cunning to iugde of
the thing: and himselfe present to preuent harme, when the exercise is
in hand.
FOOTNOTES
[19] παιδαγ. 3. De exercitijs.
CHAPTER 18.
OF FENSING, OR THE VSE OF THE WEAPON.
The vse of the weapon is allowed for an exercise, and may stand vs at
this daie now liuing, and our posteritie in great stede, as wel as it
did those which went before vs. Who vsed it _warlike_ for valiauntnesse
in armes, and actiuitie in the field, _gamelike_ to winne garlandes and
prices, and to please the people in solemne meetinges: _Physicklike_
to purchace therby a good hauiour of body and continuance of health.
Herof they made three kindes, one to fight against an aduersarie in
deede, an other against a stake or piller as a counterfet aduersarie,
the third against any thing in imagination, but nothing in sight,
which they called σκιομαχία a fight against a shadow. All these were
practised either in armes, or vnarmed. The armed fensing is to vehement
for our trade, let them trie it, that entend to be warriers, which
shall finde it their freinde, if they meane to follow the fielde,
where, as in all other thinges vse worketh maisterie. But we scholers
minde peace, as our muses professe that they will not medle, nor haue
to do with _Mars_. All these sortes of fensing were vsed in the olde
time, and none of them is now to be refused, seing the same effectes
remaine, both for the health of our bodies, and the helpe of our
countries. That kinde of fensing or rather that misuse of the weapon,
which the _Romane_ swordplayers vsed, to slash one an other yea euen
till they slew, the people and princes to looking on, and deliting
in the butcherie, I must needes condemne, as an euident argument of
most cruell immanitie, and beyond all barbarous, in cold blood, to be
so bloodie. For their allegation, to harten their people against the
enemie, and not to feare woundes: no not death it selfe in the verie
deadly fight, that caryeth small countenaunce, where the _Athenian_[20]
comes in, which in cokfights and quailefightes, did so harten their
people: bycause those birdes will fight till they fall: without either
embrewing their youth with blood, or acquainting their citisens eyes
with such sanguinarie spectacles.
A thing complained on in the time when it was vsed, euen by them
which behelde it, as _Plinie_[21] doth note: and by the _Christianes_
which abhorred it, as _Cypriane_[22] cryeth out of it in moe places
then one. But for the credit and countenaunce of the exercise, that
was then vsed, and is now to be continued, _Plato_,[23] a man whose
authoritie is sacred among Philosophers and studentes, in his dialogue
surnamed _Laches_, where he handleth the argument of fortitude and
valiantnesse, encourageth young men to learne the vse of their weapon:
as being an exercise which needeth not to make curtsie to go with
the very best and brauest in his parish: either for trauelling or
strengthening the bodie, besides the cunning of it selfe. The profites
which health receiues by all these three kindes be these. He that
exerciseth him selfe either against an aduersarie, or against a post
or pillar as deputie to his aduersarie heateth himselfe thoroughly,
maketh way for excrementes, prouoketh sweat, abateth the abundance of
flesh, strengtheneth his armes and shoulders, exerciseth his legges
and feet marueilously. He that fighteth against a stake stirreth the
bodie, plucketh the flesh downe, and straynes the iuyce awaye, a
peculiar freind to the armes and handes: It refresheth the wearied
sense, it setleth the roming humours, it redresseth the fainting and
trembling of the sinewes, it deliuereth the breast from his ordinarie
diseases: it is good for the kidneyes: and the great gutte called
κῶλον, it furthereth such cariage as must be conueighed downward.
The same effects hath the fight against the shadow or the shadowish
nothing, but that it is a litle more valiant to light vpon somwhat then
to fight against nothing. But of all these three, the exercise against
an aduersarie is both most healthfull, and most naturall to aunswere
all assaies: and specially to canuase out a coward, that will neither
defend his freinde, nor offend his foe: the cheife frute that should
follow fensing. This is the opinion of the best writers concerning
fensing, or skill how to handle the weapon: no worse in it selfe,
though it be sometimes not worthily vsed, as it is no lesse profitable,
then hath bene said afore: though it shake and shiuer weake heades,
swimming braynes, and ill kidneys. The mo reasons any man can bring of
him selfe for any of these exercises, the more he fortifieth my choice,
which point them but out slightly.
FOOTNOTES:
[20] Solon apud Lucianum in Αναχάρσει.
[21] Lib. 28, cap. 1, & lib. 36. cap. vlt.
[22] Epist., Lib. 2.
[23] Plato in Lachete.
CHAPTER 19.
OF THE TOP AND SCOURGE.
He that will deny the Top to be an exercise, indifferently capable
of all distinctions in stirring, the verie boyes will beate him, and
scourge him to, if they light on him about lent, when Tops be in time,
as euerie exercise hath his season, both in daie and yeare, after the
constitution of bodies, and quantities in measure. Of this kinde of
Top, that we vse now a dayes, both for young and olde people, to warme
them in cold weather, I finde nothing in writing, bycause hauing no
yron ringes, nor pinnes, it can neither be the Greek κρῖκος nor τρόχος,
though the running about be bold to borrow the last name _trochus_. For
they whirled about, and along, with a marueilous great, though a pretie
noyse, and were pastimes for men euen in the midst of sommer, when our
Tops be bestowed, and laid vp against the spring. It resembleth the
Latin _Turbo_ most, and the Greeke βέμβιξ. The place of _Virgil_ in
the 7. of his _Æneis_, where he compareth _Amata_ the Queene in her
furie to this _Turbo_ which the boyes scourged about the wide haule:
declareth both what _Turbo_ is, and whose play it was, and that it best
resembleth our Top. Of βέμβιξ there was an old Greek _Epigram_, which
maketh it either the like or the same with our Top.
Οἵδ’ ἄρ ὑπὸ σκυτάλησι θοὰς βέμβικας ἔχοντες,
Ἒσρεφον ἐυρείῃ παῖδες ἐνὶ τριόδῳ.
Which is to say, that children when they had their whirling gigges
vnder the deuotion of their scourges, caused them to troule about
the broad streates. The harme this exercise may bring must be to the
head and eyes, thorough stouping to much forward, or to the backe and
shoulders by bending to much downwardes, otherwise it warmeth the
bodie, and worketh all the effectes, which those exercises do that
either by mouing the legges or armes most, and with all the whole bodie
in degree, enlarge and stirre the naturall heat either to prouoke
appetite, or to expel superfluities. The more roome the Top hath to
spinne in, the better for the legges and feete, the bigger it is, the
better for the armes and handes. The vprighter one scourgeth, the
better for all partes, whom neither bending doth crushe, nor moysture
corrupt. It were to be wished, that it were whipt with both the handes,
in play to traine both the armes, seing vse makes the difference, and
no infirmitie in nature. As both _Plato_ wishing the same professeth
it to be most true and our experience teacheth vs, both in left handed
people, which vse but the left, and in double right handed which vse
both the handes a like, and beare the name of the right hand as the
more common in vse. But bycause the place of _Plato_ concerning the
left hande is verie pithie to this purpose though I vse not to auouch
much in the Greeke toungue, yet me thinke I maye not ouerpasse it. In
the seuenth booke of his lawes, allowing the indifferent vse of our
feete and legges, he complayneth of to much partialitie vsed towardes
the armes and handes, in these wordes, τάγε περὶ πόδας τε καὶ τὰ κάτω
τῶν μελῶν οὐδὲν διαφέροντα πρὸς τοὺς πόνους φαίνεται. Τὰ δὲ κατὰ χεῖρας
ἀνοίᾳ τροφῶν καὶ μητέρων οἷον χωλοὶ γεγόναμεν ἕκαστοι. τῆς φύσεως γὰρ
ἑκατέρων τῶν μελῶν σχεδὸν ἰσοῤῥοπούσης, αὐτοὶ διὰ τὰ ἤθη διάφορα αὐτὰ
πεποιήκαμεν οὔκ ὀρθῶς χρώμενοι, &c. For the performance of any kinde
of labour there is no difference, sayeth he, in the legges, and lower
partes. But for our armes, thorough ignoraunt nurses and mothers, we
be euery one of vs halfe lamed. For wheras naturally both the armes
be almost of equall strength, thorough our owne default we make the
difference. And so he passeth on still prouing the vnnaturall handling
of the left hande, when it is left weaker then the right hande is.
These be the exercises which I terme within dores, bycause they may
be practised at home vnder couert, when we cannot go abroad for the
weather: though all may be vsed abroad, if the roome and the weather do
serue abroad. Wherein I take it, that I haue kept _Galenes_[24] rule in
chusing these exercises, and that they be all both pleasant, profitable
and parable, the perfect circunstances of all good and generall
exercises, not to be costly to compasse, nor vnpleasant to loth them,
nor vnprofitable to leaue them. Those that require more libertie of
roome, to raunge at will, or to forrage in the field, be these, which
I noted before, _walking_, _running_, _leaping_, _swimming_, _riding_,
_hunting_, _shooting_, and _playing at the ball_.
FOOTNOTES:
[24] Lib. de parua pila.
CHAPTER 20.
OF WALKING.
Among those exercises which be vsed abroade, what one deserueth to be
set before walking, in the order and place of traine: what one haue
they more neede to know, which minde, the preseruation and continuaunce
of health? what one is there, which is more practised of all men, and
at all times, then walking is? I dare saye that there is none, whether
young or olde, whether man or woman, but accounteth it not onely the
most excellent exercise, but almost alone worthy to beare the name of
an exercise. When the weather suffereth, how emptie are the townes and
streates, how full be the fieldes and meadowes, of all kindes of folke?
which by flocking so abroad, protest themselues to be fauourers of that
they do, and delite in for their health. If ye consider but the vse
of our legges, how necessarie they be for the performaunce of all our
doings, _nature_ her selfe seemeth to haue appointed _walking_, as the
most naturall traine, that can be, to make them discharge their duetie
well. And sure if there be any exercise, which generally can preserue
health, which can remedie weaknesse, which can purchace good hauiour,
considering it is so generall, and neither excludeth person nor age,
certainly that is _walking_. Herevpon Physicians when they entreat
of this argument, vse alwaye to giue it, the place of preferment and
birthright in this kinde. The auncient Princes, and common weales so
highly esteemed of it, as in the places appointed for exercise, whether
within their great buildinges, or without, they seemed to minde no one
thing more: and still prouided walking roomes, to serue for all seasons
and times of the yeare, some couert and close, some vncouert and open,
some secret and hidden. The reason why they thus regarded _walking_,
was great, for as it seemeth to be, so it is in verie deede wholly
consecrate to the vse of health.
Is it euer red that the athlets or gamesters vsed walking for an
exercise: either in sportes, or in theaters, or in the solemnising of
their sacred ceremonies, whervnto they serued? did either _Plato_[25]
handling this argument, or any good writer else saye that walking
was any waye to traine vp soldiars withall? Onely _Vegetius_[26]
sayeth in his discourse of warfare, that it were good for soldiars to
accustome themselues to walke quickly and proportionately, for their
better breathing: and _Augustus Cesar_, and _Adrian_ the Emperours,
did ordeine by constitution, that soldiars both horsemen and footemen
should monthly be led abroad to walke and that not only in the plaine
fieldes, but in all kindes of soile, to be able by that acquaintaunce
with groundes, to make difficultie at none. So that _walking_ seemeth
to be onely institute both by nature and custome for the vse of health:
and that in the traine of health, no one thing deserueth better place
than it doth: bycause no other thing besides health layth claime vnto
it.
[Sidenote: The vse of slow walking after exercise.]
Herof there be two kindes, the one vsed after vehement exercises, the
other, which beareth the name of the exercise itselfe. Concerning the
former of the two, I haue but thus much to saye: bycause the latter is
my peculiar subiect. That it commeth in place, when other exercises
are dismissed, and finished, after purgations ministred by counsell of
Physick, after great vomiting: that it is good to refresh the wearied
minde: to alter and bring in order the spirites: to loose that which is
strayted, to scoure the chest: to make one fetch his breath at ease: to
strengthen the instrumentes of the senses, to confirme the stomacke,
to cleare and fine the bodie: and not to suffer it after trauaile to
melt or decaie, but to purge and cleanse it: and that, which is of most
account, to dissolue and bannish awaye all affections that procure any
feeling of weariesomnes, or disturbaunce to the bodie.
[Sidenote: The three principall kindes of walking.]
The second kinde of _walking_ hath three sortes vnder him. Wherof the
first beareth his name of the kinde of motion, how: The second of the
place, where: The thrid of the time, when the walking is vsed. Which
three also haue particular braunches vnder eche of them, as hereafter
shall appeare.
[Sidenote: Walking which is named after ye time of mouing.]
_Walkinges_ which take their names of the motion now, be either swift
or slow, vehement or gentle, much or litle, moderate, or sore, long and
outright, or short and turning: now bearing vpon the whole feete, now
vpon the toes, now vpon the heeles.
[Sidenote: Moderate walking.]
Of all these diuersities in _walking_ the moderate is most profitable,
which alone of all, that I rekened, hath no point either of to much, or
of to litle, and yet it is both much, and strayning, which be the two
properties of an healthfull walke. It is good for the head, the eyes,
the throte, the chest, when they be out of frame: so the partie spit
not blood. For distilling from the head, for difficultie of breath,
for a moyste and pained stomacke, wherin the nurriture either groweth
bitter or corrupteth: for the iaundise, costifnesse, fleeting of the
meat in the stomacke, stopping of the vrine, ache of the hippes, and
generally for all such, as either neede to prouoke any superfluitie
from the vpper partes downward, or to send that packing, which is
already in waye to depart. Now to the contrarie it is naught for agues,
bycause it encreaseth heat, and so consequently the disease: for the
falling euill, for hauking vp of blood: and in the time when one is
making water.
[Sidenote: Swift and quick walking.]
Swift _walking_ doth heat sore and abateth the flesh, whervpon to ease
the colicke, and to take awaie grossenesse, it is accounted a verie
good meane.
[Sidenote: Slow walking.]
Slow _walking_ hath the same effectes, that the apotherapeutike hath.
And therfore it is good for sickly weake olde men, and those which
delite in, or neede walking after meate, to setle it better in the
bottome of their stomacke: or that be newly awaked from sleepe, or that
prepare themselues to some greater exercise, or that feele any ache
in any part, or that haue drie bodies. When one hath the head ache it
is good to walke first slowly, and after a while a litle faster, and
stronger, strutting out the legges. Slow _walking_ is also good against
the falling sicknesse: bycause without any shaking to the head, it
fetcheth the humours downward, where it thinneth and disperseth them,
and warmes the whole bodie, without endammaging it. Finally in quartane
agues, when the fit is past, in leprosies, for tetters, ringewormes,
cankars, and to procure easie fetching of ones breath, it is verie
soueraine.
[Sidenote: Vehement and to sore.]
Vehement or to sore and to eager _walking_, is best for cold folkes,
and therfore good to driue away trembling or quaking, it encreaseth
puffing and blowing, and yet dissolueth, and disperseth winde. But
it is ill for weake heades and feete, and such as are indaunger of
the gout. For both the gout and the hippe ache do oftimes come of to
much and to sore walking. As to the contrarie gentle walking vpon soft
straw, or grasse, or vpon euen ground is good for any gout or inward
exulceration, before meat, but not after. For wearinesse is their
principall enemie: which heateth and enflameth their iointes to sore:
and thereby causeth them to draw stil more matter from the partes
further of, to feede their continuall fluxe.
[Sidenote: Much and oft.]
Much and oft _walking_ is good for them that haue a distempered bulk
or head: that perceiue small nurriture in their lower partes, that in
their exercises neede more vehement stirring.
[Sidenote: Litle and seldome.}
Litle _walking_ is good for them, that vse no bathing or washing after
exercise, which must needes walke after meate, to send it downe, to the
bottom of their stomacke, and for those which finde some heauinesse in
their bodies.
[Sidenote: Long and outright.]
Long and outright _walking_ is nothing so troublesome as the short,
that maketh many turnes. It is good for the head, and yet it sucketh vp
humours, and dryeth to fast.
[Sidenote: Long and quicke.]
Long and quicke _walking_ is goode to staye the hikup or yeaxing.
Short and soone _turning_ wearyeth sooner: and troubleth the head sorer.
Circular or _walking_ round about maketh one disie, and hurteth the
eyes.
In _walking_ to strout the legges, and beare vpon the heeles, is verie
good for an ill head, a moyst bulke, a strayned bellie, and for such of
the lower partes, as prosper not, yea, though the partie feede well:
and generally for all those, in whome superfluities steeme vpward.
To beare vpon the toes hath bene proued good for ill eyes, and to staye
loose bellies.
Bearing vpon the whole feete is alwaye incident to some of the other
kindes, and therefore ioyneth with eche of them in effectes.
[Sidenote: Walking which is named after the place.]
_Walking_which taketh the name after the place, is either on hilles
and high groundes, or in valleies and lowe groundes: againe the lowe
ground is, either euen, or vneuen: either vnder couert, or abroad:
in the sunne, or in the shade. When one walketh vp against the hill,
the bodie is marueilously wearied, bycause all the sway and poize of
it presseth downe those partes, which are first moued. And for all
that such motions be heauie and slow, yet they cause one sweat sooner
and sorer, and staye the breath more, then the _walking_ downhill
doeth: bycause heauie thinges bearing naturally downward, are forced
vpward against nature. Whervpon heat which beareth the bodie vp, as in
comming downe it trauelleth not of his owne nature, so preasing vpward
it is burthened with the bodie, whereby it both encreaseth it selfe,
prouoketh sweat, and stayeth the breath. This kinde of walke afore
meate is good for the bulke, which hath not his breath at commandement.
_Demosthenes_[27] strengthened his voice by it, pronouncing his
orations alowd, as he walked vp against the hill, whereby he gat the
benefit of breathing, to deliuer his long periodes, without paine to
himselfe, or breach to his sentence. The knees are most toiled in this
kinde of walking, being forced backward contrarie to their nature, and
therfore to their griefe.
[Sidenote: Walking downhill.]
_Walking_ downhill draweth superfluity from the head more than the
other doeth: but withall it is enemy to feeble thighes, bycause they
both moue the legges, and support all the whole weight of the bodie
aboue. The change and varietie of the motion causeth that kinde of
walking to be best liked, which is sometime vphill, sometime downhill.
When ye walke vpon euen or vneuen ground, ye walke either in medowes or
grassie places, or in rowgh and brambly, or in sandie and soft. If ye
walke in a medow, it is without all contradiction most for pleasure,
bycause nothing there anoyeth, nothing offendeth the sense, and the
head is fed both with varietie of sweet odours, and with the moysture
of such humour, as the medow yeeldeth.
Rough, brambly, and bushy groundes stuffe the head.
[Sidenote: Walking vpon sande.]
Sandie, and cheifly if it be any thing deepe, bycause the walking in
it stirreth sore, confirmeth and strengtheneth all the partes of the
bodie: and fetcheth superfluities mightily downward. This was one of
_Augustus Cæsars_ remedies, as _Suetonius_[28] writeth, to helpe his
haulting and weake legges. For to cleare the vpper partes of that which
cloyeth them, there is nothing better then to trauell in deepe sande.
[Sidenote: Walking in a close gallerie.]
_Walking_ in a close gallerie is not so good, bycause the ayre there
is not so fresh, free, and open, but pent, close, and grosse: and
therfore stuffeth the bodie, onelesse the gallerie be in the vppermost
buildinges of the house, where neither any vapour from the ground can
come: and the ayre that commeth is pure and cleare.
The close _walkes_, which were called _cryptoporticus_ were not of
choice but of necessitie, when extremitie of weather would not let them
walke abroad.
[Sidenote: Walking in an open place.]
_Walking_ in an open place, and cheifly greene, is much better and more
wholesome, then vnder any couert. First of all for the eyes, bycause a
fine and subtile ayre comming from the greene to the bodie, which is
more penetrable bycause of stirring, scourreth awaye all grosse humours
from the eyes, and so leaueth the sight fine and cleare. Further,
bycause the bodie in walking waxeth hoat, the aire sucketh humours out
of it, and disperseth whatsoeuer is in it more then it can well beare.
Now in _walking_ abroad there is consideration to be had to the soile.
For _walking_ by the sea side ye thinne and drie vp grosse humours, by
riuers and standing waters ye moyst. Howbeit both these two last be
naught, and specially standing waters. Walking not neare any water, as
it is not so good as the walke by the sea, so it is much better, then
walking neare any other water. Walking in the dew moystes and harmes.
[Sidenote: It is good to walke where birdes haunt.]
If ye _walke_ in a place where birdes haunt, it is of great efficacie
to cleare by the breath, and to disburden the bodie so, as if ye did
walke in some higher ground. If there be no winde where ye walke, it
cleareth by breath, it disperseth excrements, it slakes and nippes not,
and is good for colicks that come of a cold cause. If there be winde,
the _Northern_ causeth coughing, hurtes the bulke, and yet confirmes
the strength, soundes the senses, and strengthens the weake stomacke.
The _Southwinde_ filles the head, dulles the instrumentes of sense, yet
it looseth the bellie, and is good to dissolue. The _Westwinde_ passeth
all the rest, both for mildenesse and wholesomnesse. The _Eastwinde_ is
hurtefull and nippes.
[Sidenote: It is better to walke in the shade then in the sunne.]
[Sidenote: Daungerous walking vnder dewy trees.]
[Sidenote: What effecte the faire and cleare aire hath.]
It is better _walking_ in the shade then in the sunne: as it is naught
for the headache to walke either in the cold or in the heat. And yet
it is beter to walke in the sunne, then to stend in it, and better to
walke fast, then slowly. Of all shades, those be the best which be
vnder walles or in herboures. It is verie daungerous _walking_ neare
vnto dewye trees, for feare of infection by the sappie dew: bycause
dew in generall is not so wholesome, it abateth the flesh, as wymen
that gather it vp with wooll or linnen clothes for some purposes do
continually trye. Now if the dew come of any vnwholesome matter, what
may it proue to? The best _walking_ in shadowes simply is vnder myrtle
and baye trees, or among quicke and sweet smelling herbes, as wilde
basell, penyroyall, thyme, and mynt, which if they be wild and of their
owne growing be better to wholesome the soile, then any that be set by
hande: but if the better cannot be, the meaner must serue. Againe in
this kinde of _walke_ the faire and cleare aire lighteneth, scoureth,
fineth, procureth good breathing, and easie mouing. Darke and cloudie
aire heauyeth, scoureth not by breath, and stuffeth the head.
[Sidenote: Walking which taketh his name after the time.]
_Walking_ which is termed after the time, is either in winter or
summer: in the morning or in the euening, before meat or after. The
most of these differencies will appeare then playnest, when the
time for all exercises is generally appointed, in consideration of
circunstance, as shall be declared vnder the title of time. In the
meane while _walking_ whether in the morning or euening, ought still to
go before meat.
[Sidenote: The good of ye morning walk.]
The _morning walke_ looseth the belly, dispatcheth sluggishnes, which
comes by sleep, thinneth the spirits, encreaseth heat, and prouoketh
appetite. It is good for moyst constitutions, it nimbleth and quickneth
the head, and all the partes in it.
[Sidenote: The good and ill of the euening walk.]
The _euening walke_ is a preparatiue to sleepe, it disperseth
inflations, and yet it is ill for a weake head. Walking after meat is
not good but only for such as are vsed vnto it. Yet euen they maye not
vse it to much. It is good also for them, which otherwise cannot cause
their meat go downe to the bottome of their stomacke.
And thus much for _walking_, both regarding the manner of the motion,
the place where, and the time when. Which circunstances though they
be many and diuers: yet to purchase the commodities, which walking
is confessed to be very full of, they must needes be cared for:
considering our whole life is so delt with, as if we hastened on death,
against the which, this exercise may be rightly termed an antidote, or
counterreceit.
FOOTNOTES:
[25] 3 De Rep.
[26] Lib. 1, cap. 9 & penul.
[27] Plut. in Demost.
[28] In Augusti vita. cap. 80.
CHAPTER 21.
OF RUNNING.
The manifest seruices which we receiue by our legges and feete, in
_warre_ for glorie, to pursue or saue, in _game_ for pleasure to winne
and weare, in _Physick_ for health to preserue and heale, do giue
parentes to vnderstand, that they do suffer their children to be more
then halfe maymed, if they traine them not vp in their youth to the vse
and exercise therof. To polishe out this point with those effectuall
reasons, which auaunce and set forth nature, when she sayeth in plaine
termes, that she meanes to do good: or with those argumentes, wherwith
the best authors do amplifie such places, when they finde nature so
freindly and forward, (as the anatomistes which suruey the workmanship
of our bodie, and histories, which note the effectes of swiftnesse,
do wonder at nature, and wish exercise to helpe her, for that which
they see) were to me nothing needefull, considering my ende is not
the praise, but the practise of that which is praiseworthy: neither
to tell you, what _Alexander_ the _Macedonian_, nor what _Papyrius_
the _Romain_ did by swifte foote, nor that _Homere_ gaue _Achilles_
his epithete of his footmanship, but to tell you that _running_ is an
exercise for health, which if reason cannot winne, wherof euery one
can iudge, sure historie will not, where the authors credit may be
called in question as to much fauoring the partie whom he praiseth,
wherefore I will leaue of all manner of by ornamentes, wherwith such
as be in loue with running do vse, to set it forth, and directly fall
to the seuerall kindes there of which differ one from an other, both
in the mouing it selfe, and also in the manner of the mouing whervpon
the effectes, which follow must needes proue diuers according to that
diuersitie. Running of it selfe is helde by the Physicians generally
to be a swift exercise which needeth neither much strength, nor great
violence, and in what sorte so euer it is vsed, it is ill for agues.
1. The first kinde of _running_ which beareth his name of the verie
motion vehement swift, and withall outright, hindereth health, rather
then helpeth it: and if it helpe it any waye, it is in that it abateth
the fleshinesse, and corpulence of the body: which if it chaunce to
be moyst, swift running will empty it of humours, and stay it also
quickly. It hath bene found so wholesome in some diseases of the splene
or mylt, as _Ætius_ a learned Physician writeth, that he knew some
which by walking and running onely were deliuered from all greife and
peine there. But it is verie vnwholesome for such as haue ill heades.
Whervpon _Aristotle_[29] in his Problemes, asking the question why
running which is thought to driue all excrementes downward, if it be
vehement and swift should be offensiue to the head, not in men and
wymen alone, but also in beastes, aunswereth thus: that the swift
motion, bycause it strayneth the strength, and stayeth the breath,
heates the head with all, and swelles the veines therein: so that they
draw vnto them forreine meane as cold or heat: and besides that, it
enforceth what so euer is in the breast to ascend vpwarde, whereby
the head cannot chuse but ake, which is the cause, that swift running
is naught for the falling euill. _Galene_[30] thinketh so basely of
this kinde of running, as he termeth it, a thing both an enemie to
health, to great a thinner of the whole bodie, and such a one, as
hath no manner of manly exercise in it. Besides this, it putteth him
which runneth so vehemently in daunger of some great conuulsion, if he
fortune to encounter any violent stop by the way.
2. The second kinde of _running_ which taketh his name of the gentle
and moderate mouing, warmes the body very well, strengthens the
naturall actions, prouokes appetite, helpes and turnes rewmes, and
catarres, some other waye. And therfore it is commended for a remedie
against the swiming of the head, against the drie cough, if ye holde
your breath withall, against exulcerations in the inner side of the
iawes, and the distortion or writhing of the mouth, which the Greekes
call κυνικὸν σπὰσμα. For though at the first it seeme to prouoke
defluxions and distilling of humours, yet within a small time it
stayeth them: and therfore it is thought to be good for those, which
are pained with the _Ischiatica_, which haue much a do to stirre their
legges at the first, but after that they haue runne a while, they be
so nimble and quicke, as if they had neuer felt any paine in those
partes. It strengtheneth the stomacke mightely, and deliuereth the
bellie from winde, and cold passions: whereby it is thought, and that
not without great cause to be verie good for the colike and dropsie:
it delayeth the swelling of the milt. For the gnawing of the guttes,
and some diseases of the kidneis it is exceeding good, so the kidneies
be not either presently, or haue not bene of late, subiect to some
exulceration. To saye that it is wholesome for the legges and feete,
were to make a doubt, where none can be, considering _running_ is their
proper and peculiar action. This exercise for all that it is such a
freind to health: yet bringes with it some inconueniences: for it is
verie laborious: it cooleth the flesh and furthereth not the feeding.
And as naturally of it selfe, it breadeth no great harme, so if it
meete with an ill head, or a weake bulke, or burning and hoat vrine,
it helpes to draw on diuers diseases. He that hath any rupture in the
twiste, or els where, must forbeare running, as those also, which
haue infected liuers or gauled kidneies. If the chased deare could
speake, he would desire the hunter to giue him leaue to pisse, when he
pursueth him sorest, and that for but so litle respite, he would shew
him a great deale more pastime: but the hunter which knoweth well that
the skalding vrine will not let him runne long, wil not lend him that
leasure: bycause he careth more for the frute of his owne praie, then
the effect of the deares prayer. All the other kindes of _running_
which follow, take their names of the manner of their mouing, wherof
the first is the long outright running, which if it continue on gently
though long, it warmeth the flesh, and makes it plumpe, and is verie
good, for great feeders, though it make the bodie slow and grosse.
_Running_ streight backward, and withall not hastily, is good for the
head, the eyes, the streatchers, the stomacke and the loynes. _Running_
round about, thinnes the flesh and streaches it, but cheifly the belly,
and bycause of the quicke motion, it gathereth moysture quickly. And
therefore _Hippocrates_[31] wisheth them to vse it, which dreame of
blacke starres, as the fore warning of some forreine disease. It
troubleth the head and makes it dizie: it marreth both the bulke and
the legges, and therefore would be left. He that runnes vphill straynes
him selfe sore, and doth neither his bulke nor his legges any great
good. He that runnes downhill makes his head giddy, shakes all within
him, and tries the weaknesse, or strength of his hippes. He that
runneth in his clothes sweateth sore, and warmes his flesh more: and
therefore it is good for them, that haue the head ache to runne so: and
those that haue somewhat to do, to fetch their breath. He that runneth
out of his clothes single or naked, sweateth much, which is much more
healthful how litle so euer it be, then much more, with the clothes on.
_Hyppocrates_[32] likes running generally more in winter then sommer.
_Oribasius_[33] in both, yea though sommer be in his prime and cheife
heat. The resolution is, when most sweating is best, which _Artistotle_
sayeth is in sommer.
FOOTNOTES:
[29] 5. para. probl. 9.
[30] De parua pila. lib.
[31] Lib. de insomnijs languentium.
[32] 3. Lib. de Diæta.
[33] 2. part. proble. 21. 33. 42.
CHAPTER 22.
OF LEAPING.
_Leaping_ should seeme to be somewhat naturall, and chearfull, bycause
at any pleasant or ioyefull newes, not onely the hart will leape for
ioye, but also the body it selfe will spring liuely, to declare his
consent, with the delited minde, and that not in young folkes alone,
but also in the elder, whom we commonly say that no ground can hold:
so that leaping seemes to stand the body in such a steade for vttering
of ioy, as the tongue serues the minde to deliuer her delite by speche
with laughter. The cattell and brute beastes bewraie their contentment,
and well liking, by the selfe same meanes, leaping and galloping of
them selues in their pasture when they be lustily disposed and in good
health. Though in training of the bodie by waye of exercise, there be
not so much regard had to the mirth of the minde, as to the motion of
the bodie: and yet being an exercise it may not be vnpleasant. In which
kinde it is noted to be vehement, wherein both strength is vsed to make
the body spring, and swiftnesse to make it nimble: being naturally an
interrupted race, as running is a continued leape. It serued the olde
world in _game_ for brauerie, and shew of actiuitie: in _warfare_ to
skip ouer diches and hard passages, in _Physicke_ for an exercise of
health, whereby it became more stately and imperiall, bycause the first
famous Romain Emperor _Augustus Cæsar_,[34] being troubled with the
_Ischiatica_ and stone in his bladder, and also hauing some weaknesse
in his left legge and feet, vsed this running leape, or leaping race to
helpe himselfe thereby. There be diuers kindes of leaping wherof I will
tuch the most likely.
1. _Leaping_ and springing without intermission is good to encrease the
naturall heat, to helpe digestion, to dispatche raw humours, though
afterward it anoie the head and brest, bycause it shaketh the head
verie vehemently: and by reason of much bending and so pressing the
backe, it oftimes breaketh some canall in the breast or lungues. 2. To
_leape_ running is good for such diseases of the head, as haue troubled
it long. It helpeth the bulke, bycause it vseth no violent bending,
nor pressing of the bodie, it fetcheth downe such needeles fumes, as
otherwise would haue ben aspiring vpward: it chearisheth weake legges:
which prosper not by nurriture, thorough some trembling and benummed
flesh. 3. _Leaping_ as we do commonly call it and vse it, doth driue
idle superfluities downward thoroghly, but bycause it shaketh the bulke
to sore, both by to violent mouing and to forcible strayning, it is
not good for it: though it shew a verie deliuer and an actiue bodie:
both to stirre and to do anything else. It driueth also the stone from
the kidneies into the bladder: yet it hurteth the knees by reason of
violent and continuall bending them. The _Lacedemonian_ wymen, whose
picture _Callimachus_ the painter, for his foolish curiosity named
κακοχειρότεχνος, as _Plinie_[35] reporteth, vsed to leape so, as their
heeles did hitte their hippes, which manner of leaping doth both purge
and drie. But me thinke I here some gentlewymen saye, fye vpon them
_Rigs_. Not so. The lawes and custome of their countrey did allow,
nay did commaunde them to runne, to leape, to wrastle, and to do all
such exercises, both as well, as men, and also with men. Their reason
was. They did thinke the childe lame of the one side, whose mother
was delicate, daintie, tender, neuer stirring, neuer exercising, not
withstanding, the father were neuer so naturally strong, neuer so
artificially trained. And to preuent that infirmitie in their owne
youth, they exercised their wymen also, no lesse then their men. As
_Plato_[36] wisheth his people in his common weale, which he patterneth
for the best. _Skipping_ againe the banck, as it helpeth the hippes,
so it hurteth the breast: and the same downhill cleareth the head from
superfluities, which it fetcheth downward: It strengtheneth the legges,
but it shaketh the bowelles to sore, which is very dangerous, for
ruptures anywhere: for the crooked swelling veines in the legge: for
all gouttes: for all those, in whom the humours vpon any small occasion
will fall downe to the feete: and cause them to swell.[37] Further in
cases where it were good to let blood or to purge, if either yeares or
some other impediment wil admit neither, to auoide superfluous humours,
_leaping_ will supply the roome. As it is verie ill for those which
pisse blood: or be in a fluxe: or haue weake or ouerheated kidneies:
or that haue at that time, or not long before had, some gaule or
exulceration in the kidneies. And yet though the kidneies be sound,
eaping will sometime loose a veine. Eche kinde of _leaping_ is better
accomplished by holding of some weight in the hand for steddinesse,
then with the hand emptie and without his ballace.
FOOTNOTES:
[34] Suetonius in Augusto cap. 83.
[35] 34. Lib. cap. 8.
[36] 4. de Rep.
[37] Gal. 6. epi. commen. 3. aph. 2.
CHAPTER 23.
OF SWIMMING.
In the old time, when they would point at a fellow, in whom there was
nothing to be made account of, they were wont to saye, he neither
knoweth letter on the booke, nor yet how to _swimme_: wherby it
appeareth that _swimming_, was both in great vse, and of great price in
those daies, which either first brought forth that byword or afterward
maintained it, seing he was helde for no bodie that could not, or
but for a dastard which would not learne the sleight to _swimme_. The
traine came bycause it was then best to learne, when the iointes were
most pliable, and yet strong withall. The ende was either to saue
themselues in fightes by sea, or in flightes by lande, where they were
to passe riuers, or to assaile enemies by water, or for other such
seruices: as what if _Leander_ say it serues for loue, and bring both
_Hero_ to witnesse, which was partaker of the euill, and _Musæus_ the
Poete, which described their misfortune? Which considerations may
recommende _swimming_ to vs also: who may stand in neede of it, vpon
the same causes, and in the like euentes that they did. But bycause
it is so necessarie, it would not be vncurteously entertained, and
therefore regard must be had in what water ye swimme, for if ye swimme
in springes which are naturally hoat, it is stuffing, and yet good
for the palsie, so he that swimmeth do vse bladders, to ease him
selfe withall: and lighten his labour. To _swimme_ in marsh waters,
and pooles, infecteth both the head and all the residue of the bodie,
bycause rotten, and corrupt vapours, enter the pores of the bodie,
together with the moysture. It is reasonable good _swimming_ in lakes
and standing meres, which the larger they be and the clearer, the more
commodious and wholesome to swimme in. But no kinde of fresh water is
so good to swimme in, as the running riuer is, chiefly for them, which
be in health, to whom besides many other commodities, it serueth for
a preparative to sleepe. Yet it is not good abiding long in any fresh
water, for feare of perishing the sinues both with cold and moysture,
whose issues be the crampe, and the swimmers daunger. But nothing at
all, be it neuer so good for health, be it neuer so defensible to saue,
can be gotten without perill in prouing. And why should _swimming_
dreame of securitie, and neuer thinke to drowne? Doth it not deale with
water, where there is no warrant, but wisedome to forsee? pointe the
place, pointe the fight, pointe the daunger and a pointe for daunger:
but where you cannot appointe the particularitie, ye cannot warrant the
perill. _Cocles_,[38] scaped, it was in a small riuer, and reskue at
hand. _Scœna_ the centurion scaped, he was neare both shippe and shoar.
Nay _Cæsar_[39] himselfe saued him selfe from drowning, and helde his
lettres vp drie in the one hand. A signe of courage and cunning as that
man had enough; but his shippes were at hand, and it is not writen,
that either he swamme alone, or any long waye. But of all daungers to
drowne, there is least in the sea, where the swimming is best: for
the salt water as it is thicker then the fresh, so it beareth vp the
bodie better, that it may fleet with lesse labour. The _swimming_ in
salt water is very good to remoue the headache, to open the stuffed
nosethrilles, and therby to helpe the smelling. It is a good remedie
for dropsies, scabbes, and scurfes, small pockes, leprosies, falling
awaye of either legge, or any other parte: for such as prosper not
so, as they would, though they eate as they wishe, for ill stomackes,
liuers, miltes, and corrupt constitutions. Yet all _swimming_ must
needes be ill for the head, considering the continuall exhalation,
which ascendeth still from the water into the head. _Swimming_ in
hoat waters softeneth that which is hardened, warmeth that which is
cooled, nimbleth the iointes which are benummed, thinneth the skinne,
which is thickned, and yet it troubleth the head, weakneth the bodie,
disperseth humours, but dissolueth them not. _Swimming_ in cold water
doth strengthen the naturall heat, bycause it beates it in: it maketh
verie good and quick digestion: it breaketh superfluous humours, it
warmeth the inward partes, yet long tarying in it hurtes the sineues,
and takes awaye the hearing. Thus much concerning _swimming_, which can
neither do children harme in learning, if the maister be wise, nor the
common weale but good, being once learned, if either priuate daunger or
publike attempt do bid them auenture. For he that oweth a life to his
countrey, if he die on lande, he doeth his duetie, and if he drowne in
water, his duetie is not drowned.
FOOTNOTES:
[38] Liuius. C. Cæs.
[39] Appian.
CHAPTER 24.
OF RIDING.
If any wilbe so wilful as to denie _Riding_ to be an exercise and that
a great one, and fittest also for greatest personages, set him either
vpon a trotting iade to iounce him thoroughly or vpon a lame hakney
to make him exercise his feete, when his courser failes him. In all
times, in all countries, among all degrees of people, it hath euer
bene taken, for a great, a worthy, and a gentlemanly exercise. Though
_Aristophanes_ his testimonie, were naught against honest _Socrates_,
yet it is good to proue, that riding was a gentlemanly traine, euen
among the principles of education in Athens. And _Virgile_ in the
legacie sent to _Latinus_, describeth the same traine in the Romain
children, which, sayeth he, exercised themselues on horsebacke before
the towne. And _Horace_ accuseth the young gentleman in his time as not
able to hange on a horse. But to deale with stories, either Greeke, or
Latin, for the Romain or other nations exercise in riding in a matter
of such store, were more then needeles. The _Romains_ had their whole
citie diuided into partialities, by reason of the foure factions of
those exercising horsemen. Who of the foure colours, which they vsed,
Russet, White, Greene, and Blew, were named _Russati_, _Albati_,
_Prasini_, _Veneti_.[40] For the warres how great a traine riding is,
I would no countrey had tried, nor had cause to complaine, nor the
subdued people to be sorofull, though the conquerour do vant himselfe,
of his valiantnesse on horsebacke. For health it must needes be of
some great moment, or els why do the Physicians seeme to make so much
of it? They saye that generally it encreaseth naturall heat, and that
it purgeth superfluities, as that to the contrarie it is naught for
any sicke bodie, or that hath taken Physicke hard before, or that is
troubled with infection or inflammation of the kidneies. They vse to
deuide it into fiue kindes, _Slow_, _quicke_, _trotting_, _ambling_,
and _posting_.
1. Of _Slow riding_ they write that it wearieth the grines very sore,
that it hurteth the buttokes, and legges, by hanging downe to long,
and yet it heateth not much: that it hindreth getting of children, and
breadeth aches and lamenesse.
2. Of _quicke riding_ they saye, that of all exercises it shaketh the
bodie most, and that yet it is good for the head ache, comming of a
cold cause: for the falling euill, for deafnesse, for the stomack, for
yeaxing or hikup, for clearing and quickning the instrumentes of sense:
for dropsies: for thickning of thinne shankes: which was found true
in _Germanicus Cæsar_[41] nephew to _Tiberius_ the Emperour, which
so helped his spindle shankes. Againe quick riding is naught for the
bulke: for a weake bladder, which must forebeare all exercises, when it
hath any exulceration: for the _Ischiatica_, bycause the hippes are to
much heated and weakned, by the vehementnesse of the motion. Whervpon
the humours, which are styrred rest there: and either breede new or
augment olde aches.
Of _trotting_, it is said euen as we see, that it shaketh the bodie
to violently, that it causeth and encreaseth marueilous aches, that
it offendes the head, the necke, the shoulders, the hippes, and
disquieteth all the entrailes beyond all measure. And though it may
somewhat helpe the digestion of meate, and raw humours, loose the
belly, prouoke vrine, driue the stone or grauell from the kidneyes
downward, yet it is better forborne for greater euilles, then borne
with for some sorie small good.
_Ambling_ as it exerciseth least, so it anoyeth least, and yet looseth
it the bellie.
As for _posting_, though it come last in reading, it will be first in
riding, though for making such hast, it harme eche part of the bodie,
and specially the bulke, the lungues, the bowells generally, the
kidneyes: as what doth it not allway anoy, and oftimes either breake
or put out of ioynte by falles or straynes? It warmes and paires the
body to sore, and therfore abateth grossenes, though a grosse man be
ill either to ride post himselfe, or for a iade to beare. It infecteth
the head, it dulleth the senses, and especially the sight: euen til it
make his eyes that posteth to run with water, not to remember the death
of his friendes, but to thinke how sore his saddle shakes him, and the
ayer bites him.
FOOTNOTES:
[40] Gal. 7. meth. Pli. epist. 9. lib. 6. Martial. lib. 11. Iuuenal.
[41] Suetonius.
CHAPTER 25.
OF HUNTING.
_Hvnting_ is a copious argument, for a poeticall humour to discours of,
whether in verse, with _Homer_, or in prose, with _Heliodorus_. _Dian_
would be alleged, as so auoyding _Cupide_. _Hippolytus_, would be vsed
in commendation of continence, and what would not poetrie bring in to
auaunce it, whose musicke being solitarie and woddishe, must needes
be, nay is very well acquainted with the chace. If poets should faint,
the _Persians_ would fight, both for riding and hunting: so that if
patrocinie were in question, we neede not to enquire, they would offer
them selues, from all countries, and of all languages. But we need not
either for praise, or for prose, to vse forraine aduocats. For hunting
hath alway caried a great credit, both for exercising the bodie,
and deliting the mynde, as it semes to be verie naturall, because
it seeketh to maister, and to take beastes, and byrdes, which are
naturally appointed for mans vse, and therefore though they be taken
and killed, there is no wrong done them. The courteous _Xenophon_[42]
as delited himselfe therein, and all the auncient writers, as
subscribing to a truth, commend it marueilously, and chiefly, for a
proper elementarie to warlike vses, and _Mars_ his schoole, whether for
valiauntnes or for pollicy, because the resemblaunces of the chiefe
warlike executions do fall out in hunting, as the qualitie or courage
of the game offereth cause, either to vse force and manhoode, or to
flie to deuise and sutteltie.
The _Romain Emperours_ did exhibit publike hunting vnto the whole
people in way of pastime and pleasure. The _Physicians_ make much of
it: as being an exercise, which containeth vnder it most of the other
stirring exercises, for they that hunt, walke, runne, leape, shout,
hallow, ride, and what may they not do, hauing the whole country for
roome, and the whole day for time, to do in what they list? And though
_Galene_[43] do restraine it to men of great abilitie, as if hunting
were not for euery man to vse, which is one of the markes, whereby to
know the best exercises, that they be parable, and purchaceable euen to
meane purses: yet we see it in common to most, where restraint by law
doth not forbid it. Neither is the charge in respect of the exercise,
but in respect of the game, whereon the exercise is employed. To hunt
a hare, and course a hart, to chase a bucke, and chase a bore is not
all one, neither for prouision, nor for perill though the exercise haue
small oddes, which being compounded of those exercises that I named,
must nedes haue the same effectes, that those exercises haue besides
his owne. To warme the bodie very well, to disperse superfluites,
to abate flesh, to lessen ouerflowing moysture, to make one sleepe
soundly, to digest meat, and raw humors, to quicken both the sight and
the hearing, to keepe of old age, and finally to make the body most
healthfull, and the health most lasting.
_Rases_[44] a notable Arabicke Physician, writeth that in a great
plague there remained almost none aliue in a certaine towne, saue
hunters only, which escaped by reason of their preseruing exercise. And
_Mitbridates_ that famous king vsed hunting so much for his healthes
sake, as in seuen yeares space, it is written that he neuer came within
house, neither in citie nor countrie. And yet hunting is not good for
the head, when it is vsed with vehemence, as no other vehement exercise
is.
There be but two kindes of _Hunting_ to my purpose, the one on
horsebacke, the other one foote.
1. They that _Hunt_ on horsebake, for so much as they sometime gallop,
sometime ride fast, sometime hallow, sometime be stil, and varie so in
most actions, seeme to trauel euery part of their body, and therefore
it is thought, that thereby the brest, the stomacke, the entrailes,
the backe and legges be strengthened: but it is ill for them, which
are troubled with any paine in their head, and daungerous for feare of
breaking some veine in the breast: for the stone in the kidneyes, for
those that be of hoate constitution of body: for weake bellicawles,
and for feare of ruptures, because such thinges fall out oftentimes in
hunting on horsebacke: not without losse sometime of life.
2. _Hunting_ on foote, hath all the commodities, and incommodities to,
that hunting on horsebacke hath, sauing the daunger whereunto it is not
so much subiecte. And yet the trauell of the bodie is more, the body
hoater, the legges and feete more strengthened, the appetite to meat
more, to make children lesse. Neither of then is good but for strong
and healthful bodies, neither can hunting be but harmefull vnto them,
which vse it vnaduisedly, without consideration how they runne, by
way of pleasure and ordinarie exercise, or at the suddaine of a head,
for by tarying abroade all day, and feeding so vncertainely, and so
vnseasonably, there come sundrie inconueniences.
But of all _Hunting_ that is still best, wherein we exercise our
selues and our owne bodies most, not our hauks of howndes, because
exercises be meanes to make men healthfull, and other thinges be
meanes to bring that meane about. Such a kinde of hunting was it which
_Chiron_, _Machaan_, _Podalyrius_, _Æsculapius_, the parentes and
patrones of physike did vse, whose delite thererin, is our warrant in
choyce, bycause they being so great physicians, as physicke went then
in _Platoes_ opinion, did trie that in their owne persons, which they
deliuered to posteritie for the same vse.
FOOTNOTES:
[42] Lib de venat. 1. παιδ.
[43] De par pila lib.
[44] 3 Commen. 13 tract. cap. 3.
CHAPTER 26.
OF SHOOTING.
The physicians seeme to commend shooting for the vse of health
sufficiently, in that they make _Apollo_ and _Æsculapius_ the
presidentes and protectors of _Archerie_, which both be the greatest
gods, and chiefest patrones of ther owne profession. And that it is
a thing to be beloued, and liked, what argument is there that can be
alleadged of comparable force to that of _Cupide_ himselfe, which in
the matter of loue, doth bend with his bow, and enamour with his arrow?
But in sadnes to say enough of this exercise in few wordes, which no
wordes can praise enough for the commodities which it bringeth to the
health of the body: as it hath bene vsed by diuers nations, in diuerse
sortes, both on horsebacke and on foote, both for peace and warre,
for healthfull exercise and pleasant pastime: so none either now doth
vse it, or heretofore hath vsed it, more to health, and bettering of
the body then our owne countrimen do. As if it were a thing somewhat
naturall to _Ilandes_, bycause they of _Crete_ and _Cyprus_ in olde
stories, they of the Indian Ilandes in new stories are noted also for
neare _Shooting_, strong _Darting_, and streight _Slinging_, whereof
the _Balear Ilandes_ seeme to take their name. Nay by all auncient
monumentes _Shooting_ should seeme to be both the eldest, and the
vsuallest defence in fighting a farre of, which though it haue now, and
tofore, haue had great place in the fielde for warfare: yet hath it
a great deale better place in our fields for wellfare: and therefore
the more, because it consisteth both of the best exercises, and the
best effectes of the best exercises. For he that shooteth in the
free and open fields may chuse, whether betweene his markes he will
runne or walke, daunce or leape, hallow or sing or do somewhat els,
which belongeth to the other, either vehement or gentle exercises.
And whereas _hunting_ on foote is so much praised, what mouing of the
body hath the foote _hunter_ in hilles and dales, which the rouing
_Archer_ hath not in varietie of growndes? Is his naturall heate
more stirred then the _Archers_ is? Is his appetite better then the
_Archers_ is though the prouerbe helpe the hungrie _hunter_? Nay in
both these the _Archer_ hath the vantage. For both his howers be much
better to eate, and all his mouing is more at his choice: because
the _hunter_ must follow his game of necessitie, the _Archer_ neede
not but at his owne leasure. For his pastime will tarystil, till he
come to it, the hunters game is glad to get from him. In fine what
good is there in any particular exercise, either to helpe natural
heat, or to cleare the body, or to prouoke appetite, or to fine the
senses, or to strengthen the sinewes, or to better all partes, which
is not altogither in this one exercise? Onely regard to vse it in a
meane doth warrant the _archer_ from daunger to himselfe: and an eye
to looke about, doth defende the passager from perill by him. I could
here speake much, if it were not to much, to say euen so much in
such a thing, being so faire a pastime, so pleasant to al people, so
profitable to most, so familiar to our country, so euery where in eye,
so knowne a defence, such a meane to offende, as there is no man but
knoweth it to be a preseruatiue to health, and therefore well to be
numbred among the trayning exercises. And chiefly as it is vsed in this
Iland, wherein the rouing must nedes be the best and most healthful,
both for varieties of motion in diuersities of soile, and by vsing all
_archery_, in exercising one kinde. For in rouing, you may vse either
the butte, or the pricke by the way for your marke, as your pleasure
shalbe. This exercise do I like best generally of any rownde stirring
without the dores, vpon the causes before alleadged, which if I did
not, that worthy man our late and learned countrieman maister _Askam_
would be halfe angrie with me, though he were of a milde disposition,
who both for trayning the _Archer_ to his bow, and the scholler to his
booke, hath shewed him selfe a cunning _Archer_, and a skilfull maister.
In the middest of so many earnest matters, I may be allowed to
entermingle one, which hath a relice of mirth, for in praysing of
_Archerie_, as a principall exercise, to the preseruing of health,
how can I but prayse them, who professe it throughly, and maintaine
it nobly, the friendly and franke fellowship of prince _Arthurs_
knightes in and about the citie of _London_, which of late yeares haue
so reuiued the exercise, so countenaunced the artificers, so enflamed
emulation, as in themselues for friendly meting, in workemen for good
gayning, in companies for earnest comparing, it is almost growne to an
orderly discipline, to cherishe louing society, to enrich labouring
pouertie, to maintaine honest actiuity, which their so encouraging the
vnder trauellours, and so encreasing the healthfull traine, if I had
sacred to silence, would not my good friend in the citie maister _Hewgh
Offly_, and the same my noble fellow in that order Syr _Launcelot_,
at our next meeting, haue giuen me a sowre nodde, being the chiefe
furtherer of the fact, which I commend, and the famosest knight, of the
fellowship, which I am of? Nay would not euen prince _Arthur_ himselfe
maister _Thomas Smith_, and the whole table, of those wel known
knights, and most actiue _Archers_ haue layd in their chaleng against
their fellow knight, if speaking of their pastime, I should haue spared
their names? whereunto I am easily led, bycause the exercise deseruing
such praise, they that loue so praiseworthie a thing neither can of
them selues, neither ought at my hand to be hudled vp in silence.
CHAPTER 27.
OF THE BALL.
The play at the _Ball_ seemeth compound, bycause it may be vsed, both
within dores, and without. Wherof good writers haue deliuered vs thus
much: that in the olde time there were diuers kindes of _balles_ and
diuers kindes of exercise therwith, according to the diuers vse of
the _ball_ either small or great: both amongst the _Romaines_ and
_Greekes_, whose names I vse so much, bycause they were best acquainted
both with the thinges, and with the right vse therof. _Galene_ in his
first booke of maintaining health, speaking of the _Germains_, who
vsed then to dippe their new borne children into extreme cold water
ouer head and eares, to trie their courage and to harden their skinne,
sayeth that he wrate those lessons of health and exercise, no more to
the _Dutch_ and such rude people as we also were then, then to beares,
boares and lyons: but to _Greekes_ and such people, as though barbarous
in nature, yet by traine and learning, were become greekish as we now
are, and the _Romains_ then were. So that our examples be fetcht from
these two nations, which either vsed the thinges most, and handled them
best: or else enriched their owne tongues with all that was best, and
when they had so done set them ouer vnto vs. But of all their exercises
with the _Ball_, we haue not any so farre as I can gesse, by their
notes, though we retaine the name: and yet our playing with the _Ball_
worketh the same effectes, which theirs did, as it appeareth by their
descriptions. Wherfore seeing they be so farre different from ours, and
almost worne out of knowledge euen to curious coniectures, which seeke
to sift them out, I will neither trouble my selfe with studying to set
downe their names: nor my reader with reading to gesse what they were,
and how they were vsed.
Three kindes shall content me, which our time knoweth, wherein all the
properties of their _balles_, and all the effectes of their exercises,
be most euidently seene. The _hand ball_, the _footeball_, the
_armeball_.
1. The litle _hand ball_ whether it be of some softer stuffe, and vsed
by the hand alone, or of some harder, and vsed with the rackette,
whether by tennice play with an other, or against a wall alone, to
exercise the bodie with both the handes, in euerie kinde of motion,
that concerneth any, or all the other exercises, is generally noted,
to be one of the best exercises and the greatest preseruations of
health. In so much as _Galene_ bestoweth an whole treatise vpon the vse
and praise of it, wherein he compareth it with other exercises, and
preferreth it before all, for parabilitie, to be all mens game: for
profitablenesse, to do all men good: for pleasauntnesse, to quicke all
mens spirites, and in short knits vp the some of his conclusion thus.
That the vse of the litle _ball_ doth plant in the minde _courage_,
in the bodie _health_, in all the limmes a trim and wel proportionate
_constitution_: so it be moderately and aduisedly executed. Playing at
the _ball_ in generall is a strong exercise, and maketh the bodie very
nimble, and strengtheneth all the vitall actions. The litle _handball_
is counted to be a swift exercise, without violence, and therefore the
rakketters in tennyse play, if they vse it in that kinde, which is
thought to be most healthfull, must shew them selues nymble without
strayning, and yet it falleth out most conmonly contrarie, while desire
to wynne some wager makes the winners loose a benefit, which they wish
for more, and would gladly get to better their health by. This playing
abateth grossenes and corpulence, as al other of the same sort do:
it maketh the flesh sownd and soft, it is very good for the armes,
the greene and growing ribbes, the back, and by reason the legges are
mightely stirred ther by, it is a great furtherer to strength, it
quickneth the eyes by looking now hither, now thither, now vp, now
downe, it helpeth the ridgebone, by stowping, bending and coursing
about: it is verie good for bellies and stomakes, that be troubled with
winde or any paine which proceedeth from colde. Now to the contrary
it is not good for ill and bleare eyes raw stomakes, vndigested meat,
which haue more neede of rest then stirring, and for such as will
soone be turnesicke, which the oft turning about of the head and eyes
cannot but cause. The playing at tennyse is more coastly and strayning
to aunswere an aduersary, but the playing against the wall is as
healthfull, and the more ready, bycause it needeth no aduersary, and
yet practiseth euery kinde of motion, euery ioynt of the body, and
all without danger. Children vse this ball diuersly, and euery way
healthfully, in regard of the exercise: if accidentarie faultes fall
out among children, in the vse of the play, the parties must beare the
blame, and not the play.
The second kinde I make the _Footeball_ play, which could not
possibly haue growne to this greatnes, that it is now at, nor haue
bene so much vsed, as it is in all places, if it had not had great
helpes, both to health and strength, and to me the abuse of it is a
sufficient argument, that it hath a right vse: which being reuoked to
his primatiue will both helpe, strength, and comfort nature: though
as it is now conmonly vsed, with thronging of a rude multitude, with
bursting of shinnes, and breaking of legges, it be neither ciuil,
neither worthy the name of any traine to health. Wherin any man may
euidently see the use of the trayning maister. For if one stand by,
which can iudge of the play, and is iudge ouer the parties, and hath
authoritie to commaunde in the place, all those inconueniences haue
bene, I know, and wilbe I am sure very lightly redressed, nay they wil
neuer entermedle in the matter, neither shall there be complaint, where
there is no cause. Some smaller number with such ouerlooking, sorted
into sides and standings, not meeting with their bodies so boisterously
to trie their strength: nor shouldring or shuffing one an other so
barbarously, and vsing to walke after, may vse _footeball_ for as much
good to the body, by the chiefe vse of the legges, as the _Armeball_,
for the same, by the vse of the armes. And being so vsed, the
_Footeball_ strengtheneth and brawneth the whole body, and by prouoking
superfluities downeward, it dischargeth the head, and vpper partes, it
is good for the bowells, and to driue downe the stone and grauell from
both the bladder and kidneies. It helped weake hammes, by much mouing,
beginning at a meane, and simple shankes by thickening of the flesh no
lesse then riding doth. Yet rash running and to much force oftentimes
breaketh some inward conduit, and bringeth ruptures.
3. The third kind I call the _Armeball_ which was inuented in the
kingdom of _Naples_, not many yeares agoe, and answereth most of the
olde games, with the great ball, which is executed with the armes
most, as the other was with the feete, and be both very great helpers
vnto health. The arme in this is fensed with a wooden brace, as the
shin in the other with some other thing for meeting with a shrew. The
_armeball_ encreaseth the naturall heate, maketh way for superfluities,
causeth sound sleepe, digesteth meate wel, and dispatcheth raw humors,
though it stuffe the head, as all vehement exercises do. It exerciseth
the armes and backe chiefly, and next to them the legges, and therfore
it must needs be good for such, as desire to haue those partes strong
and perfit, to digest their meate at will, to distribute profitable
iuice to the whole body, and to auoide needelesse matter, as well by
sweate, as by any other kinde of secret euacuation. And yet it is very
ill for a naughtie backe, for hoat kidneyes, for sharp vrine, and
generally for any that is troubled with infirmities and diseases in
those parts which are strained with stirring.
Thus much concerning the particular exercises, which I haue pickt out
from the rest, as most reducible to our time and countrie, wherein I
haue not followed the ordinarie diuision, which the training maisters
and Physicians do vse, but I deuised such a one, as I tooke to be
fittest for myne owne purpose regarding our soyle and our seasons.
Neither haue I rekened vp the other _antique_ exercises, but haue let
them rest with their friends and fauorers, which be long ago at rest.
For the tumbling _Cybistike_, the thumping _Pugillate_, the buffeting
_Cestus_, the wrastling _Pancrace_, the quayting _Discus_, the barlike
_Halteres_, the swinging _Petawre_, and such old memorandums, they
are to auncient and to farre worne from the vse of our youth: the
considering whereof may rather stirre coniecture, then stai assurance,
what they were, when they were. And of these which I haue named, many
be farre beyond boyes plaie, for whom alone I do not deale, but for all
studentes in generall, neither yet do I exclude either any age, or any
person, if I may profit any else beside studentes and scholers. Neither
do I tie the trayne to these exercises alone, but alway to some though
not alway to one kinde. The cause and consideration must leade all,
which may bring forth the like, and why not the better vpon due and wel
obserued circunstance? For though the general cause do direct much, yet
the particular circunstance directeth more, being it self enformed in
the generall iudgement. The most of these notes, which I haue alleaged,
were giuen in _Italie_, _Greece_ & _Spaine_, and that climate farre
distant, and much differing from our degree. Wherefore our traine vpon
consideration of the degrees in soyle, in temperature, in constitution,
and such like, must appropriate it selfe where the difference is
apparent. Therefore both to vse these exercises which I haue named, to
the best, and to deuise other by comparison and circumstance, as cause
shal offer, I will runne thorough those particularities, which either
make by right, or marre by wrong applying, both all that I haue said,
or that can be deuised in this kinde, to preserue health.
CHAPTER 28.
OF THE CIRCUMSTANCES WHICH ARE TO BE CONSIDERED IN EXERCISE.
There be six circumstances, which leade and direct all exercises, and
are carefully to be considered of, by the trayning maister. For either
the missing or mistaking of any one of them, may do harme to more
then one, and the vsing of them with circumspection and warynes, doth
procure that good to health, which this whole discourse hitherto hath
promised.
The sixe circumstances be these, the _nature_ of the exercise which
ye entend to vse: the _person_ and _body_ which is to be exercised,
the _place_ wherin, the _time_ when, the _quantitie_ how much, the
_maner_ how, whereof I do meane to giue some particular aduertisements
so as I do finde the learned physicianes, and wise health maisters
to haue handled them in their writings, yet by the way least any man
either dispaire of the good, and therefore spare the prouing, because
the forme of exercise doth seeme so intricate, and there with all to
much: or if he be entred in triall, and thinke he shall faile, if
he misse in some litle, bycause the charge is giuen so precisely,
to keepe al that is enioyned: I wish him not to thinke either the
errour vnpardonable, to regard, or the thing vnauailable to health,
if either all, or any one of these circumstances be not absolutely
hyt. For as a perfit healthfull body is not to be found by enquirie,
which is not to be hoped for in nature, bycause in so continuall a
chaunge such a perfitnes cannot chaunce, our bodyes being subiect to
so many imperfections: so is it no wonder for men to do what they may,
and to wish for the best, though still beyond their reach. If any
can come neare them, he breakes no right of vse, though he misse the
rule of art, which alwaye enioyneth in the precisest sort, but yet
resteth content with that which falleth within compasse of ordynarie
circumstance. The reason is, _art_ weyeth the matter abstracte,
and free from circumstaunce, and therefore hauing the whole obiect
at commaundemet, she may set downe her precept, according to that
perfitnes, which she doth conceiue: but the execution being chekt with
a number of accidentarie occurrences, which _art_ cannot comprehend, as
being to infinite to collect, must haue one eye to her precept, and an
other to hir power, and aske consideration counsell, how to performe
that with a number of lettes, and thwartings which, art did prescribe,
either without any, or at the lest, with not so many.
CHAPTER 29.
THE NATURE AND QUALITIE OF THE EXERCISE.
The _nature_ of the exercise which we vse, either to recouer health and
strength, if they be feebled: or to preserue them, that they feeble
not, as it is verie forcible to worke this healthfull effect: so it
deserueth verie circumspect consideration, in applying and fitting it
to the effect: that the exercise in his degree of motion may aunswere
the partie in his kinde of constitution: least by iarring that way too
farre, they fall into a greater discord. _Galene_[45] examining the
thinges, which do please the displeased infantes, findes out that all
their naturall vnquietnesse is appeased by three natural meanes, which
the nurse vseth, the _pappe_ to feede, the _voice_ to still, the _arme_
to moue. Whervpon he concludeth that _meat_ to nourish, _Musicke_ to
delite, _motion_ to exercise be most naturall, which being so, then
for the preseruation of nature, she must needes haue her owne motion,
which agreeth best with her owne disposition. For as some exercises go
before the maine to prepare the bodie, and some follow to retourne it
by degrees into his former state and temper: so some be verie vehement,
strong, and strainable: other verie gentle, curteous, and remisse:
which must haue echone their application, according vnto the qualitie,
and state of the bodie, wherunto they are to be applyed. They be also
as far distinct and different, as particular circunstance can worke
alteration in any respect, as their particular titles before did shew
in their particular braunching and diuision. And yet therein they
swarue not from the generalitie of Physicke, which leaning vpon some
vnfallible groundes, yet lighteth still vpon some fallible euentes,
which make the whole profession to seeme coniecturall, though in the
best and surest kinde of coniecture, if the professour haue studied
to sufficiencie and obserued so long, till discretion haue saide, the
thing is thus. I will not therfore spend any more labour, about a
matter of so great confusion, but as they shall fall out, so will I
apply them, that by their proper vse, their propertie maye appeare.
FOOTNOTES:
[45] I. Sanit. tuen.
CHAPTER 30.
OF THE BODIES WHICH ARE TO BE EXERCISED.
In the bodie which is to take good of exercise, there be three pointes
to be considered: 1. for either it is _sickly_ hauing his operations
tainted and weake: 2. or it is _healthy_ and without any extraordinarie
and sensible taint: 3. or it is _valetudinarie_, neither pure sicke nor
perfit whole.
To speake first of the weake and sickish bodie, it is to be noted, as
hath bene already in parte marked before, that sicknesse assaileth vs
three wayes: By distemperature, when either the whole bodie, or some
parte therof is anoyed with vnproportionate heat, cold, drynesse, or
moysture: or by misfashioning, when either the whole bodie, or some
parte therof, wanteth his due forme, his iumpe quantitie, his iust
number, his naturall seat: or by diuision, when any part of the bodie
being naturally vnited vpon some weaknesse is dissolued and sundred.
And as diseases come by one, or all these three wayes, so health doth
defend it selfe by the contrarie, good temperature, good forme, good
vniting of partes. It is graunted by the best though contraried by some
of the soryest Physicians, that sicke bodies may be put to exercise:
so it be well considered before, what kinde of weaknesse the body
is in: and what kinde of helpe may be hoped for by the exercise. As
for example in sicknesse which commeth by distemperature: if a bodie
be distempered with to much heat, it may not be put to any great or
earnest exercise, for ouer heating. If it be to drie and withered, it
must forbeare much exercise for feare of ouerdrying. If it be to hoat
and dry both, or to hoat and to moyste both, it must quite abandon
exercise, as in the first kinde enflaming, in the second choking. If
it be cold and drie it must either neuer be exercised or verie gently.
If it be cold or moyst, then exercise can do it no harme. If it be
cold and moyst, it maye boldly abide exercise: which variety commeth
vpon the effectes, that are wrought by exercises, either in augmenting
heat, and stirring humours, or auoiding superfluities. Whervpon the
generall conclusion is: that no distempered bodie may vse, any great or
vehement exercise though some there be, which may venture vp on some
meane and gentle kinde of stirring, whether the infirmitie concerne the
whole bodie, or be so in some parte, as it shake not the whole. If the
infirmitie in _fashion_ be casuall and come by late misfortune, (for in
this kinde naturall weaknesse is euer excepted) exercise maye do good,
bycause it will make that streight, which was croked, that smooth,
which was rugged, lay that which was swollen, raise that which was
layd, emptie that which was full, fill that which was emptie, open that
which was close and shut: and so forth, still working the contrarie to
the defect, and thereby the amendment. If the faulte be in _quantitie_,
great and swift exercises will abate, and pull downe the flesh, small
and slow will fat and thicken it. If the fault be in _number_, exercise
helpeth, as vehement mouing driueth the stone and grauell from the
straite passages of the kidneyes to the broader, and from thence downe
into the bladder. If the fault be in _seat_, no exercise is good,
bycause till the part be restored to his place and site, there is no
mouing to be vsed, nor yet long after, for feare of displacing it
againe. If the fault come by _disvnion_, _exulration_, or _gaule_,
the disvniting of the nobler partes, as the braine, the stomacke,
the liuer, and such other, specially if it be ioyned with any ague
excludeth all exercises. The baser partes refuse not meane stirring,
as the skinne being deuided and disvnited with scabbes, which come of
salt and sharp humours, by motion is freed and deliuered of them. This
consideration is to be had in the exercising of sicke bodies, whether
the sicknesse come by distemperature of humours, by deformitie in
composition, or by disvnion of partes.
[Sidenote: Valetudinarie.]
Concerning _valetudinarie_ bodies, which be neither alwaye sicke, nor
euer whole, and such as be vpon recouerie after sicknesse, and aged
men, whom yeares make weake and sickish, thus I read: that exercise
is verie necessarie for the two first, to strengthen their limmes,
to dispatche superfluities, to stirre heat, to restore the bodie to
his best habite, alwaye prouided that the exercise rise from some
mediocritie and slownes by degrees to that height, which the parties
may well abide. For to earnest and rash exercise will empaire their
health more. Olde men, as by want of naturall heat, they grow full of
superfluities, so they must haue some pleasant and gentle kinde of
exercise, both to stirre the heat, and to ridde awaye those needlesse
necessities, which of force inferre sicknes, if they be not enforced
awaye. And as they be naturally drie, so they must vse no exercise,
which dryeth to much. Wherein these foure circunstances are to be
considered, 1. First their strength, which being not great, requireth
but quiet and gentle exercises. For though _Prodicus_ the warie
Philosopher in _Plato_, _Antiochus_ the healthy Physician in _Galene_,
_Spurina_ the considerate counsellour in _Plinie_, could do straunge
thinges in their olde age, by good forsight in their former yeares, yet
they be no generall presidentes. 2. Secondly the forme of their bodies.
For as good constitutions, can do that meanly and pretily well in
their olde age, which they did strongly and stowtly in their youth, so
the weake and misfashioned are vnfit for exercise. For loude speaking
will hurt to narrow bulkes, and any walking fainteth weake legges, and
so forth in all imperfections of the like sorte. 3. Thirdly how they
haue bene vsed: bycause they will better awaie with their acquainted
exercises, then with other, wherunto they haue neuer bene vsed, the
vehemencie and courage of their yong dayes onely excepted. 4. Fourthly
what infirmities they be subiect vnto, as if their heades will soone be
giddy, or their eyes sore, or if they be in daunger of sudden falling,
then they must auoide all exercises which be offensiue to the head. And
this rule is generally to be obserued in all bodies, that the partes
pacient maye not be pressed to sore.
[Sidenote: Healthy bodyes.]
As for healthy and strong bodies, they are to be esteemed not by
absolute perfitnesse in measure and rule, which will not be found, but
by performing all naturall functions, without any greife or painfull
let: wherof in some places there is good plentie. For as generally in
so many wayes to weaknesse, our bodies neuer continuyng any one minute
in the same state, perfit health in the absolutest degree is not to
be hoped for: so in the second degree of perfection, where no sensible
let is, no felt feeblenesse, but all ordinaries excellent, though no
excellent extraordinarie, there be many bodies to be found healthfull,
lustie, and lasting verie long: as the soile wherin they brede and be
is of healthfulnesse, and wholesomnesse. Such a praise doth _Galene_
giue to his owne, and _Hipocrates_[46] his country: Nay that is
the common proofe, where small diet, and much labour accompanieth
necessitie in state and good constitution in body. Now these
healthfull bodyes, as they dayly feede, and digest well, so to auoide
superfluities, which come thereby, bycause no meat is so meete with the
body, as it turneth all into nurriture, they must of necessitie pray
ayde of exercise, which must be neither to violent, nor to immoderate,
but sutable to their constitution, as in the priuate description the
particular exercise bewrayeth it selfe, and generally the generall
reason suffiseth such a trayner, as can vse the consideration of
circumstance wisely. In exercising of healthy bodies, there be fiue
speciall thinges to be obserued. 1. The first is how they haue bene
vsed, for looke wherewith they haue bene most acquainted, and therein,
or in the like they will best continew, and with most ease. 2. The
second is what age they be of, for old men must haue gentle exercises,
children somewhat more stirring, yong men more then they, and yet but
in a meane, bycause they are subiect to more harme by violence then
either children or old men, for that hauing strong and drie bodyes,
thicke and stiffe flesh, fast cleauing to the bone, and the skinne
stretched accordingly, they are in great daunger of strong conuulsions,
and diuers ruptures, both of flesh and veines, through extremities of
exercise. 3. The third is the state of their body, because fat and
grosse men, may abyde much more exercise, then leane may and so in
other. 4. The fourth is their kinde of liuing, for he that eateth much,
and sleepeth much, must either exercise much or liue but a while. And
to the contrary, the spare feeder or great waker, needeth not any such
kinde of physicke. 5. The fift is the temperature of their bodyes, for
small exercise satisfieth drie or hoat bodyes, in any degree of eager
heat. Againe colde bodyes may away with both vehement and very much,
for moyst bodyes to auoide superfluities, exercise and labour is very
good, so the bodies be not hoat withall, the humor very much and very
soone turned into vapour, and that also neare to the lungues for feare
of choking after much stirring. Hoat and dry admit no exercise, hoat
and moyste, cold and dry admit some litle. But of all constitutions
none is more helpt by exercise then the colde and moyst: because heat
and clearing, the two effectes of exercise haue their owne subiect
whereon to worke, which must be weyed in complexions, and states of the
body.
FOOTNOTES:
[46] 2. De tu. vali.
CHAPTER 31.
OF THE EXERCISING PLACES.
That the place, wherein any thing is done, is of great force to the
well or ill performing therof, and specially in natural executions,
there can be no better profe, then that we se, not onely plantes and
trees, not onely brute beastes and cattell, but also euen the bodies
and myndes of men to be altered and chaunged, with the varietie and
alteration of the place and soyle, so that for the better exercising
of the bodies to the preseruing or recouering of health, it is verie
materiall to limit some certainety concerning the place. Wherin not to
dwell long at this time, bycause in the common place both for learning
and exercising togither, I shall haue occasion to say more of this
matter: these foure qualities are to be obserued in the place. 1. First
the place where ye exercise, must haue his ground flowred so, as it
be not offensiue to the body, as in wrastling not hard to fall on, in
daunsing soft, and not slipperie. How angrie would a boie be to be
driuen to scourge his _top_ in sand, grauell, or deepe rushes? and so
forth in the rest: as is most fit for the body exercised, with lest
daunger and best dispatch. 2. The second, that the place be either free
from any wind at all, or if be not possible to auoide some, that it be
not subiect to any sharpe and byting winde: which may do the body some
wrong, being open, and therefore ready to receiue forreine harme by the
ayer. 3. Thirdly that the place be open, and not close nor couered,
to haue the best and purest ayre at will, whereby the body becommeth
more quicke and liuely, and after voyding noysom superfluities, may
proue lightsome by the very ayer and soyle. 4. Fourthly that there be
no contagious nor noysome stenche neare the place of exercise, for
feare of infecting that by new corruption, which was lately cleared
by healthful motion. Generally if the place connot be so fit and
fauourable to exercise, as wish would it were, yet wisedom may win thus
much, that he may be as well appointed, to preuent the ill of euery
both season and circumstance, as possibility can commonly performe.
When great conquests had made states almost, nay in deede to wealthie,
and libertie of soyle giuen them place to chuse, they builded to this
end meruelous and sumptuous monuments, which time and warres haue
wasted, but we which must doe as we may, must be content with that,
which our power can compasse, and if the worst fall, thinke that he
which placed vs in the world, hath appointed the world for vs for an
exercising place, not onely for the body against infections, but also
for the mynde against affections, which being herselfe well trayned,
doth make the bodie yeelde to the bent of her choice.
CHAPTER 32.
OF THE EXERCISING TIME.
_Time_ is deuided into _accidentarie_ and _naturall_, and _naturall_
againe into _generall_ and _particular_. The _naturall time_
generally construed is ment by the spring, the summer, the haruest
and the wynter: particularly by the howers of the day and night. The
_accidentarie time_ chaungeth his name still, sometime faire, sometime
foule, sometime hoat, sometime colde and so forth. Of this _accidentary
time_ this rule is giuen, that in exercise we chuse, as neare as we
can, faire weather, cleare and lightsome to confirme the spirites,
which naturally reioice in light and are refreshed thereby: not
cloudy, darke and thicke, wherein grosse humours make the bodie dull
and heauie: againe when there is either no great, or no verie noysome
winde to pearce the open pored body, nor to much forreine heat to
enflame the naturall: nor to much cold to stiffen it to sore.
For the _naturall_ time generally taken, _Aristotle_[47] would haue the
bodie most exercised in sommer, bycause the naturall heat being then
least, and the bodie therefore most burdened with superfluities, then
exercise most helpes: both to encrease the inward heat, and to send out
those outward dettes. _Hippocrates_[48] againe giuing three principall
rules to be kept in exercise, to auoide wearinesse, to walke in the
morning, maketh this the third to vse both more and longer exercise
in the winter and cold weather, and most of his fauourites hold that
opinion. The reason is, bycause in sommer the heat of the time dryeth
the bodie enough, so that it needeth no exercise to wither it to much,
where the aire it selfe doth drie it enough. _Galene_[49] a man of
great authoritie in his profession, pronounceth thus in generall, that
as temperate bodies are to be exercised in a temperate season which
he countes to be spring: so cold bodies are in hoat weather: hoat in
cold, moyst in drie, drie in moyst: meaning thereby that whensoeuer the
bodie seemeth to yeeld towardes any distemperature, then the contrarie
both time and place must be fled to for succour. Of these opinions
iudgement is to chuse, which it best liketh. Me thinke vpon diuers
considerations, they maye all stand well without any repugnance, seing
neither _Hippocrates_ nor _Galene_, deny exercise in sommer simply, and
_Aristotle_ doth shew what it worketh in sommer.
For the _naturall time_ particularly taken, thus much is said, that it
is vnwholesome to exercise after meat, bycause it hindereth digestion
by dispersing the heat, which should be assembled wholly to further and
helpe digestion. And yet both _Aristotle_ and _Auicene_, allow some
gentle walking after meat, to cause it so much the sooner setle downe
in the stomacke, specially if one meane to sleepe shortly after. But
for exercise before meate, that is excedingly and generally commended,
bycause it maketh the naturall heat strong against digesting time,
and driuing away vnprofitable humours, disperseth the better and
more wholesome, thorough out the whole bodie, whereas after meate it
filleth it with rawnesse, and want of digestion: bycause mouing marres
concoction, and lets the boyling of the stomacke. Now in this place
there be three thinges to be considered.
1. First that none venture vpon any exercise, before the bodie be
purged naturally, by the nose, the mouth, the belly, the bladder,
bycause the contrarie disperseth that into the bodie, which should
be dismissed and sent awaie: nor before the ouernightes diet be
thoroughly digested, for feare of to much superfluitie, besides crudity
and cholere. Belching and vrine be argmentes of perfit or vnperfit
digestion. The whiter vrine the worse and weaker digestion, the
yealower, the better.
2. The second consideration is, that no exercise be medled withall the
stomacke being verie emptie, and wearie hungrie, least rauening cause
ouerreaching, and _Hippocrates_[50] condemne you, for linking labour
with hunger, a thing by him in his _aphorismes_ forbid.
The third consideration is not to eate streight after the exercise,
before the bodie be reasonably setled. Yet corpulent carcases, which
labour to be lightened of their cariage, be allowed their vittail,
though they be puffing hoat. The cause why this distance betwene mouing
and meate is enioyned, is this, for that the bodie is still a clearing,
while it is yet hoat: and the excrementes be but fleeting: so that
neither the partie can yet be hungrie, nor the heat entend digestion.
Whervpon they counsell him that is yet hoat after exercise, neither
to washe himselfe in cold water: nor to drinke wine, nor cold water.
Bycause washing will hurt the open body, wine will streight way steeme
vp into the head, cold water will offend the belly and lyver, yea
sometime gaule the sinewes, nay sometime call for death.
[Sidenote: Houres.]
What _houres_ of the daie were best for exercise, the auncient
_Physicians_ for their soile, in their time, and to their reason,
appointed it thus. In the spring about noone, for the temperatenesse of
the aire: in sommer in the _morning_, to preuent the heat of the daie:
in haruest and winter towardes night: bycause the _morninges_ be cold,
the dayes short, and to be employed otherwise: and the meat before that
time will lightly be well digested. But now in our time, the diet being
so farre altered, and neuer a circumstance the same, no time is fitter
for exercise then the _Muses_ not to wonder and muse at it, that we
be so boulde with our and their common friend, I meane the _morning_,
seeing we seeke to haue learning and health ioyned together. Which
falling both most fit in the _morning_, doth lend vs an argument to
proue that they were ill sundred, whom the samenes of time so vniteth
together. In the _morning_ the bodie is light, being deliuered of
excrementes, strong after sleepe, free from common lettes and without
any perill of indigestion, all which fall out quite contrarie in the
_euening_. If any writer allow any other houre after meate, it is in
some extremitie of sicknesse, not in respect of exercise: as when the
weather is most lowring, and children most heauie and dumpish, why is
not then the fittest time to play, by chearing the minde, to lighthen
the bodie?
FOOTNOTES:
[47] 2. Part. proble. 21. 33. 42.
[48] 3. De diæta.
[49] 2. De tuen. vali.
[50] 2. Aph. 16.
CHAPTER 33.
OF THE QUANTITIE THAT IS TO BE KEPT IN EXERCISE.
All they which vse exercises vse them either not so much as they
should, and that doeth small good, or more then they should, and that
doeth much harme, or so as they should, and that doeth much good.
Wherupon he that hath skill to crie ho, when he is at the height of
his exercise, wherwith nature feeleth her selfe to be best content,
knoweth best wherein the best measure consisteth. But how may one
know the verie pitche in exercise, and when it were best for one to
crie ho? principally by these two generall limittes. 1. Wherof the
first is, when a _vapour_ mingled with sweat is sensibly perceiued to
proceede from the bodie: when the _vaines_ begin to swell, and the
_breathing_ to alter. For wheras the ende of exercise is to strengthen
the bodie, and to encrease the naturall heat, whereby the wholesome
iuyce is digested, and distributed to the nurriture of the other
partes: and vnprofitable residences discharged: if the exercise come
not to these degrees of _sweat_, _swelling_, and _breathing_, it is to
weake to worke those effectes, which it doth vndertake. 2. The second
generall limit is, to continue the _exercise_ so long, as the _face_
and bodie shall haue a fresh colour, the _motion_ shalbe quicke and in
proportion, and no _wearynesse_ worth the speaking shalbe felt. For if
the _colour_ begin to faint, or the bodie to be gaunt, or _wearynesse_
to wring, or the _motion_ to shrinke, or the sweat to alter in
_qualitie_ from hoat to cold, in _quantitie_ from more to lesse, which
should naturally encrease with the exercise, then crie ho, for feare
of thinning the bodye to much, of consuming the good and ill iuyces
together, of weakning the naturall heat, of destroying in steade of
strengthning: bycause these be euident shewes, that the bodie wasteth,
cooleth and dryeth more then it should.
Now as these be generall staies not to proceede further, but to rest
when we are well: so there be other more particuler, wherein there is
regard to be had, to the _strength_ or _weakenes_ of the partie, to the
_age_, to the _time_ of the yeare, to the _temperature_ of the body,
to the _kinde_ of life. For in all these measure is a mery meane, and
immoderatenes a remeadilesse harme.
They that be of good _strength_ may continue longer in exercise,
then any other, without some great occasion to the contrary: though
they faint, and feele some litle _lassitude_ and _wearines_, bycause
they will quickly recouer themselues. Those that be but _weake_ must
exercise but a while, bycause any small taint in them, is long and hard
to be recouered, and therefore their limit is to be warme, and to be
ware of sweating.
2. As touching the difference in age. Olde men, yea though they vse the
same exercises, wherewith they were acquainted when they were yong, yet
must leaue ear they either sweat or begin to be wearie, bycause they
are drye and wythered. Men of middle _age_ must of necessitie keepe the
meane lymit, bycause too much offendes them, to litle doth them litle
good, both hinder the state of their bodies. _Youth_ from seuen till
one and twenty, will abyde much exercising, very well: wherefore they
are allowed without daunger to be hoat and chafe, to puffe and blow,
to sweat, to be wearie also to some degree of _lassitude_: for being
full of excrementes by reason of ther reacheles diet, they finde great
ease in labour and sweat: and being strong withall, a litle _wearines_
makes them litle worse. And yet there must be great eye had to them,
that they keepe within compasse, and so much the more, the lesse they
be aboue seuen yeare old. For too much exercise in those yeares marres
their growing, and alters the constitution of their bodies to the worse.
3. For the _time_ of the yeare. In _Winter_ the exercise may be great,
till the body be hotte: but yet sweat not, lest the cold do harme. In
the _Spring_ more euen till it sweat, in the _Haruest_ lesse, in the
_Sommer_ least: because the ayre which enuironeth the body, doth then
of it selfe so wearie and weaken it, as it needeth neither sweating,
nor heating, nor wearying with exercise, wherein Hippocrates and his
_Phisicke_ will preuaile against _Aristotle_ and his _Philosophie_.
4. For the temperature of the body: _Moyst_ bodies may abide much
exercise, by much stirring to drie vp much moisture, so that they may
sweat, and yet they must take heede of wearynes. Dry _bodies_ may
very ill away with any exercise, and if with any, it must be such as
will neither cause heat nor sweat. Could _bodies_ may moue till they
be throughly warme. Hoat _bodies_ must be deintily dealt withall. For
_heat_, _sweat_, and great chaunge of their breathing be enemies to
their complexion. Hoat and dry for feare of encreasing their qualities
to much must be content with either no exercise at all, or with verie
litle. Cold and dry may abyde stirring in respect of their coldnes,
till they be warme: but for feare of ouerdrying they must not venture
vpon sweat. Hoat and moyst must vse moderate exercise, bycause to litle
dyminisheth not their superfluous moysture: to much melteth to fast,
and warmth to much. Whereupon daungerous flixes ensue: so that they
must needes auoid great alteration of breath, and to much warmeth. Cold
and moyst may exercise them selues till they blow, till they be hoat,
and till they sweat. To be short, of any constitution this may best
abide exercise, to emptie it of needlesse humors, to stirre the natural
heat, and to procure perfit digestion. _Sicke-men_ may not dreame of
any definite _quantitie_ in their exercises, bycause according to the
variety of their infirmities, both their exercises, and the quantities
thereof must be proportionally applyed: so that there can be no
certaine rule set for them.
Such as be newly recouered from sicknes, or that be on the mending
hand, bycause their strength is feeble, their heat weake, their lymes
dried vp, must content themselues with small and competent exercise,
for feare of no small inconuenience. Their limit therefore must be to
stirre, but not to change breath, to warme, but not to heat, to labour,
but not to be wearie: yet as their health growes, their exercise may
encrease.
5. For the kinde of life. Such as liue moderately and with great
continencie, though they be not full of superfluities, and therefore
neede not exercise much: yet they must not abandon it quite, least
their bodies for want therof, becomming vnweildie, lease both the
benefit of naturall heat, and good constitution, and auoid not such
residence, as of force breedes in them, and in the ende will cause
some sicknes crepe on, which comes without warning, bycause _Iupiter_,
as both _Hesiode_ sayeth, and _Plutarch_ subscribeth, hath cut her
tongue out, least she tell, when she comes, for that he would haue
her come stealing, eare she be perceiued, as _Galene_ also maketh
the litle vnperceiued, or for the smallnesse contemned to be mother
to all illes both of bodie and soule. _Incontinence_ breedes much
matter for exercise: and therefore requireth much, cheifly to procure
sound sleepe, the captaine cause of good digestion. Such as haue not
vsed exercises before, and be nouices in the trade, must first be
purged, then by _meane_ and _moderate_ ascents, day by day be well
applyed, till they come to that degree, wherein those are, which haue
bene acquainted therewith before. But in all those _degrees_ and
_mediocrities_, _immoderate_ exercise must alway be eschewed, as a
very capitall enemie to health causing _children_ not to prosper nor
grow: _lustie men_ to fall into vnequall distemperatures, and oftimes
agues: _oldmen_ to become dry and ouerwearied. To conclude who is it,
to whom it doth not some harme, and from whom it keepeth not some great
good. These be the tokens, whereby immoderate exercises be discerned,
if ye feele your ioyntes to be very hoat: if you perceiue your body
to be drie and vnequall: if in your trauell you feele some pricking
in your flesh, as if it were of some angrie push: if after sweating
your colour become pale: if you finde your selfe faint and wearie
more than ordinary, which wearines, fayntnesse and pricking, occupy
the credit of a great circumstance in physicke, of _Galene_,[51] and
greeke physicianes called κόπος of the _latines_ and our _Linacer
lassitudines_, and come vpon dissolution and thinning of grosse
humours, being to many at that time to cleare the body of, and pricking
as they passe like some angrie bile within the body, whereby the
body is both forced to make an end of exercise, and withall is verie
wearysome, and stif oftymes after.
FOOTNOTES:
[51] 4. De tuenda sanita.
CHAPTER 34.
OF THE MANNER OF EXERCISING.
_Galene_ in the second booke of his preseruatiue to health knitteth vp
three great thinges in verie few wordes, that who so can handle the
exercises in due _maner_, with the _apotherapeutike_, or gouerning the
body after exercise, and his _frictions_ to rubbe it and chafe it as
it should be, is an absolute trayner in his kinde. Wherein we may see
the vse of _chafing_, and rubbing the body both to be verie auncient,
and very healthfull, to warme the outward partes, to open the passages
for superfluitie, and to make one actiue and chearie to deale with any
thing afterward. It hath his place euery day at tymes, euery yeare
in seasons, altering vpon circumstance, but still both needefull and
healthfull, and clearith where it chafeth. For the _apotherapeutike_
much hath bene saide already: wherefore this place must serue
peculiarly for the _maner_ of exercising.
They of old time to whom these rules were first giuen hauing all
thinges at their will, and sparing for no cost, neither straited for
want of time, which they disposed as they listed, and to whom the
traine bycause of their libertie and leasure was properly bequeathed,
did vse many circumstances both ear they entred into their exercise,
and when they were in it, and also after that they had ended it, ear
they went to meat. Which their curious course, I will briefly runne
through, onely to let them see it, which can do no more but see it,
bycause the circumstances of our time will skant suffer any to assay
it. After that they felt their former meat fully digested, and had at
leysure performed what belonged to the purging of their bodies, they
disrobed themselues, and were chafed with a gentle kinde of rubber,
till that the freshnes of their colour, and agilytie of their ioyntes
seemed to call for exercise. Then were they oynted with sweete oyle
so neatly and with such cunning, as it might sooke into their bodies,
and search euerie ioynt. That being done if they ment to wrastle, they
threw dust vpon the oyntment: if not, they went to the exercise, which
they had most fansie vnto, which being ended they rested a while, then
with certaine scrapers called _Strigiles_, they had all their filth
scrapte of their bodies: afterward they were chafed and rubbed againe,
then oynted also againe, either in the _Sunne_ or by the _fire_. Then
to the _bath_, last of all apparelling themselues they fell to their
meat. And this was not one or two, nor men of might alone, but euery
one and of euery sort, nay, shall I say it? euen of euery sex. A long
and laboriouse trauell, and an argument of much ease, and to much adoe
in that, which should be more common.
But in these our dayes, considering we neither haue such places wherin,
nor the persons by whose helpe, nor the leasure by whose sufferance we
maye entend so delicate a tendring of our selues, and yet for all that
may not neglect so great a misterie for our owne health, as exercise
is, though we cannot reatch to the olde, which perhaps we neede not,
smaller prouision and simpler fourniture, will serue our turne, and
worke the same effectes, nay may fortune better by helpe of some
circunstance peculiar to our selues. Therefore for our _maner_ and
_order_ of exercise, these few and easie considerations may seeme to
be sufficient: To _cleare_ our bodies from superfluities echewaye, to
_combe_ our heades, to _wash_ our handes and face, to _apparell_ our
selues for the purpose, to _begin_ our exercise first slowly, and so
grow on quicker, to _rebate_ softly, and by gentle degrees, to _change_
our sweatie clothes, to _walke_ a litle after, last of all our bodies
being setled, to _go_ to our meate. This is that which I promised to
note concerning the six circunstances of exercise.
CHAPTER 35.
AN ADUERTISEMENT TO THE TRAINING MAISTER. WHY BOTH THE TEACHING OF THE
MINDE, AND THE TRAINING OF THE BODIE BE ASSIGNED TO THE SAME MAISTER.
THE INCONUENIENCES WHICH ENSUE, WHERE THE BODIE AND SOULE BE MADE
PARTICULAR SUBIECTES TO SEVERALL PROFESSIONS. THAT WHO SO WILL EXECUTE
ANYTHING WELL, MUST OF FORCE BE FULLY RESOLUED OF THE EXCELLENCY OF HIS
OWNE SUBIECT. OUT OF WHAT KINDE OF WRITERS THE EXERCISING MAISTER MAY
STORE HIMSELFE WITH CUNNING. THAT THE FIRST GROUNDES WOULD BE LAID BY
THE CUNNINGEST WORKEMAN. THAT PRIUATE DISCRETION IN ANY EXECUTOR IS OF
MORE EFFICACIE THEN HIS SKILL.
I haue already spoken of the parties, which are to be exercised, and
what they are to obserue: nowe must I saye somwhat of him, and to him,
which is to direct the exercise, and how he may procure sufficient
knowledge, wherby to do it exceeding well. And yet the trainers person
is but a parcell of that person, whom I do charge with the whole. For
I do assigne both the framing of the minde, and the training of the
bodie to one mans charge, whose sufficiencie may verie well satisfie
both, being so neare companions in linke, and not to be vncoupled
in learning. The causes why I medle in this place with the training
maister, or rather the training parte of the common maister, be these:
first I did promise in my methode of exercises so to do: secondly
the late discours of exercise will somwhat lighten this matter, and
whatsoeuer shall be said here, may easely be reuiued there, where I
deale with the generall maister. Beside this, exercise being so great
a braunche of education as the sole traine of the whole bodie, maye
well commaunde such a particular labour, though in deede I seuer not
the persons, where I ioine the properties. For in appointing seuerall
executions, where the knowledge is vnited, and the successe followeth
by the continuall comparing of the partes, how they both maye, or how
they both do best procede in their best way, how can that man iudge
wel of the soule, whose trauell consisteth in the bodie alone? or how
shall he perceiue what is the bodies best, which hauing the soule
onely committed to his care, posteth ouer the bodie as to an other
mans reckening? In these cases both _fantsie_ workes _affection_,
and _affection_ ouer-weyneth, either best liking where it fantsieth
most, or most following, where it affecteth best, as it doth appeare
in _Diuines_, who punish the bodie, to haue the soule better, and in
_Physicians_, who looke a side at the soule, bycause the bodie is
there best. Where by the way I obserue, the different effectes which
these two subiectes, being seuered in charge, do offer vnto their
professours. For the health of the soule is the _Diuines_ best, both
for his honest delite, that it doth so well, and for his best ease,
that himselfe faires so well. For an honest, vertuous, godly and
well disposed soule, doth highly esteeme and honorably thinke of the
professour of diuinitie, and teacher of his religion, bycause vertuous
dealinges, godly meditations, heauently thoughtes, which the one
importeth, be the others portion, and the best food, to a well affected
minde: Whervpon in such a healthy disposition of a well both informed
and reformed soule, the _Diuine_ can neither lacke honor for his
person, nor substance for his purse.
Now to the contrarie the health of the bodie, which is the _Physicians_
subiect, is generally his worst, though it be the ende of his
profession, which though he be glad of his owne good nature, as he is
a man, or of his good conscience, as he is a Christian, that the bodie
doth wel, yet his chymny doth not smoke where no pacient smartes. For
the healthfull bodie commonly careth not for the _Physician_, it is
neede that makes him sought. And as the _Philosopher_ sayeth, if all
men were freindes, then iustice should not neede, bycause no wrong
would be offered: so if all bodies were whole that no distemperature
enforced: or if the _Diuine_ were well and duetifully heard, that no
intemperance distempered, _Physick_ should haue small place: Now the
contrary dealinges, bycause the diuine is not heard, and distemperature
not auoided, do enforce _Physick_, for the healing parte of it, as
the mother of the professours gaine: where as the preseruing part
neither will be kept by the one, neither enricheth the other. In
these two professions we do generally see what the seuering of such
neare neighbours doth bring to passe, like two tenantes in one house
belonging to seuerall lordes. And yet the affections of the one so tuch
the other, as they cause sometimes, both the _Diuine_ to thinke of
the body, for the better support of the soule: and the _Physician_ to
thinke of the soule to helpe him in his cure with comfort and courage.
The seuering of those two, sometime shew vs verie pitifull conclusions,
when the _Diuine_ diliuers the desperate sicke soule, ouer to the
secular magistrate, and a forcible death by waye of punishement: and
the _Physician_ deliuereth the desperate sicke bodie to the _Diuines_
care, and a forced ende by extremitie of disease. I dare not saye that
these professions might ioyne in one person, and yet _Galene_[52]
examining the force which a good or ill soule hath to imprint the
like affections in the bodie, would not haue the _Physician_ to tarie
for the _Phylosopher_ but to play the parte himselfe. Where to much
distraction is, and subalterne professions be made seuerall heads,
there the professions make the most of their subiectes, and the
subiectes receiue least good, though they parte from most. And seuerall
professing makes the seuerall trades to swell beyond proportion, euerie
one seeking to make the most of his owne, nay rather vanting his owne,
as simply the highest, though it creepe very low. And therefore in
this my traine I couch both the partes vnder one maister’s care. For
while the bodie is committed to one, and the soul commended to an
other, it falleth out most times, that the poore bodie is miserably
neglected, while nothing is cared for but onely the soule, as it
proueth true in very zealous _Diuines_: and that the soule it selfe is
but sillyly looked to, while the bodie is in price, and to much borne
with, as is generally seene: and that in this conflicte the diligent
scholer in great strength of soule, beares mostwhat about him, but a
feeble, weake, and a sickish bodie. Wherefore to haue the care equally
distributed which is due to both the partes, I make him but one, which
dealeth with both. For I finde no such difficultie, but that either for
the cunning he may compasse it: or for the trauell he maye beare it,
hauing all circunstances free by succession in houres. Moreouer as the
temperature of the soule smelleth of the temperature of the bodie, so
the soule being well affected, will draw on the bodie to her bent. For
will a modest and a moderate soule but cause the body obey the rule
of her temperance? or if the soule it selfe be reclaymed from follie,
doth it not constraine the bodie forth with to follow? So that it were
to much to sunder them in charge, whose dispositions be so ioyned, and
the skill of such facilitie, as may easely be attained, and so much the
sooner, bycause it is the preseruing parte, which requireth most care
in the partie, and but small in the trainer, as the healinge part of
Physicke requireth most cunning in the professour, and some obedience
in the patient.
I do make great account of the parties skill, that is to execute
matters which besides diligence require skill: for if he be skilfull
himselfe, it almost needes not to giue precept. If he be not, it
altogither bootes not. If he be skillfull he will execute well, bycause
he can helpe the thing, which he must execute if particular occurrence
pray aide at the sudden: if he want skill he will lightly mangle that,
which is wel set downe, if he be a medler. Wherefore seing I wish the
executors cunning, and yet must be content to take him as I finde him:
I will do my best both to instruct infirmitie, and to content cunning.
I must therefore haue him to thinke, that there be two properties which
he must take to be of most efficacie to make a cunning executor. The
one is to be rauished with the excellencie and worthynes of the thing
which he is to execute. The other is, if he may very easily attaine
vnto some singuler knowledge in so noble a subiect, which both concur
in this present execution.
[Sidenote: The liking of the executors subiect.]
1. For graunting the soule simply the preheminence both in substance
of being, and in traine to be bettered, can there be any other single
subiect, (which I say in respect of a communitie directed by diuine and
humaine law, that is compound, and the principall subiect of any mans
dealing,) can there be any single subiect I say of greater nobilitie,
and more worthy to be in loue with, either by the partie, that is to
finde it, or by him that is to frame it, then healthfullnes of body?
which so toucheth the soule as it shakes it withall, if it selfe be not
sownd?
What a treasure health is, they that haue it do finde, though they
feele it not till it faile, when want bewrayes what a iewell they haue
lost, and their cost discouers how they mynde the recouerie. The ende
of our being here is to serue God and our country, in obedience to
persons, and perfourmance of duties: If that may be done with health
of bodie, it is effectual and pithie: if not, then with sorow we must
shift the soner, and let other succede, with no more assurance of life,
then we had made vs, without this healthfull misterie: in perpetuall
change to let the world see, that multitude doth supply with number the
defect of a great deale better, but to sone decaying paucity.
To liue and that long of whom is it not longed for, as Gods blessing if
he know God: as the benefit of nature, if he be but a naturall man.
The state of our bodie, when we are in good health, so liuely and
lusty, so comfortable and cleare, so quicke and chearie, in part and in
hole, doth it not paint vs, and point vs the valew of so preciouse a
iewell, as health is to be esteemed?
The pitifull grones, the lamentable shrikes, the lothsome lookes, the
image of death, nay of a pyning death, yea in hope of recouery: the
rufull heauines, the wringing handes, the wayling friendes, all blacke
before blacke, when health is in despaire, do they not crie and tell
vs, what a goodly thing health is, themselues being so griesy?
So many monuments left by learned men, so much sumptuousnes of the
mightiest princes, so many inuentions of the noblest wittes bestowed
vpon exercises to maintaine this diamond, are they not sufficient to
enflame the executour, being a partaker him selfe, and a distributer to
others, that the subiect wherein he dealeth is both massie, most worth,
and most meruelous? let him thinke it to be so, bycause he seeth it is
so, and vpon that presumption proceede to his so healthfull, and so
honorable an execution. In whom his owne iudgement is of speciall force
to further his good speede. For being well resolued in the excellencie
of his owne subiect he will both himselfe execute the better, and
perswade other sooner to embrace that with zeale, which he professeth
with iudgement. If you will haue me weepe for you, saith the _Poet_,
then weepe you first: he shall hardly perswade an other to like of
that, which is his owne choice, who shall himselfe not seeme to set by
it, where himselfe hath set his choise.
[Sidenote: How to become a skillfull exercising maister.]
2. The knowledge wherewith, and how to deale therein is so much the
easier, bycause it is so generall, and so many wayes to be wonne. I
will not seeme to raise vp the memorie which can neuer dye, giuen to
this traine by all both old and new histories: which prayse those
vertues and valiances, which they found, but had neuer had matter
to praise, nor vertues to finde, if exercises had not made the
personages praiseworthy, whereby they did such thinges, and of so great
admiration, as had bene vnpossible to any not so trained as they were.
What _Philosopher_ describeth the fairest forme of the worthiest
common weale, either by patterne of one person, as allowing that
state best, where one steares all: or by some greater multitude, as
preferring that gouernment, where many make much stirre: but he doth
alwaye, when he dealeth with the youth, and first trayning of that
state, not onely make mention, but a most speciall matter of exercise
for health?
Who is it in any language that handleth the _Padagogicall_ argument,
how to bring vp youth, but he is arrested there, where exercise is
enfraunchised? As for the _Physicians_, it is a principall parcell
of their fairest patrimonie, bycause it is naturally subiect, and so
learnedly proued to be by _Galene_ in his booke intitled _Thrasybulus_,
to that parte of their profession which seeketh to preserue health,
and not to tarie till it come to ruine, with their gaine to repare
it, though it still remaine ruinous and rotten, which is so repared.
Therefore whensoeuer the maintenance of health, is the inscription
of the booke, this title of exercise hath some euidence to shew.
Further in the discours of _Exercises_ we finde eche where the names
of diet, of _waking_, of _sleeping_, of _mouing_, of _resting_, of
_distemperature_, of _temperature_, of _humours_, of _elementes_, of
_places_, of _times_, of _partes_ of the _bodie_, of the _vses_ therof,
of _frictions_ and _chafings_, of _lassitude_ and _wearinesse_, and a
number such, which when the training maister meeteth with among the
_Physicians_, or naturall _Philosophers_, what els say they vnto him,
but that where ye finde vs before the dore, ye may be bold to come
in? As for naturall _Philosophy_ the ground mistresse to _Physik_ it
must needes be the foundation to this whole traine. Hence the causes
be set, which proue eche thing either good or bad, either noysome or
needefull to health. All naturall _problemataries_, _dipnosophistes_,
_symposiakes_, _antiquaries_, _warmaisters_, and such as deale with any
particular occurence of exercise, if ye appose them well: you shall
finde them yours freindes. This terme _Gymnastice_, which emplyeth in
name, and professeth in deede the arte of exercise, is the verie seat,
wheron the trainer must builde. And therefore all either whole bookes,
or particular discourses in any writer by the waie, concerning this
argument, do will him to rest there. In which kinde, for the professed
argument of the whole booke, I know not any comparable to _Hieronymus
Mercurialis_, a verie learned _Italian Physician_ now in our time,
which hath taken great paines to sift out of all writers, what so euer
concerneth the whole _Gymnasticall_ and exercising argument, whose
aduice in this question I haue my selfe much vsed, where he did fit my
purpose.
By these reasons I do see, and by some proofe I haue found, that the
waye to be skilfull in the preseruatiue part of _Physick_, and so
consequently in exercises, as the greatest member therof, is very
ready and direct, bycause it is so plaine, so large, and with all so
pleasant: as it is also most honorable, bycause it seekes to saue vs
from that, which desireth our spoile. And therefore this execution
requireth a liberall courage, where the gaine is not great, but the
disposition much praised. The repairers get the pence, the preseruers
reason faire. And as the effect commendes the knowledge: so being of it
selfe thus necessarie for all, a student may with great credit trauell
in the cunning, if it were for no more but to helpe his owne health,
and vpon better affection, or some gainfull offer to empart it with
other. For to helpe himselfe he is bound in _nature_, and will do it
in deede: to do good to all if he may, he is bound by _dutie_, and so
sure he ought. But to helpe as many as he may, and himselfe to, what
_nature_ can but loue? what _dutie_ can but like? chiefly where the
thing which he must do, may be done with ease, and the good which he
shall do, shall gaine him praise, besides the surplus of profit. Some
will say perhaps to traine vp children, what needes so much cunning:
or in so petie a matter what needes so much labour? Though I entreat
of it here, where it first beginnes, yet it stretcheth vnto all, both
ages and persons: neither is the matter so meane, which is the readiest
meane to so great a good, but if it were meane, the meanest matter
requireth not the meanest maister, to haue it well done: and the first
groundworke would be layd by the best workeman. For who can better
teach to reade, then he which for skill can commaund the language?
And what had more neede to be exactly done then that principle, which
either marreth the whole sequele, with insufficiencie, or maketh all
sound, being it selfe well layd? The thing you will graunt to be of
such efficacie, such an excutor you despaire of: such a man may be had,
nay a number of such may be had, if recompence be prouided to answere
such sufficiencie. The common not opinion but error is, he hath cunning
enough for such a small trifle. It is not that small which he hath that
can do the thing well, but your skill is small, to thinke that any
small skill, can do anything well. He must know a great deale more
then he doth, which must do that well, which he doth: bycause _store_
is the deliuerer of the best effectes, _neede_ which sheweth all at
once, is but a sorie steward, and must put in band, that he hath some
credit, though verie smal substance.
For the skill of the trayner I take it to be verie euident, both
whence it may be had, and how plentiful a store house he hath for his
prouision. Thence he may haue the generall groundes, and causes of his
cunning.
[Sidenote: Discretion in the trayner.]
3. But there is a third thing yet besides these two, which is proper to
his owne person, which if he haue not, his cunning is worth nought. For
though he see and embrace the worthines of his subiect, though he haue
gathered in his whole haruest from out of all writers, yet if he want
_discretion_ how to apply it according vnto that, which is most fit to
the verie meanest not bowghes and braunches, but euen the twigges and
sprigges of the petiest circumstances, he is no skillfull trayner: but
so much the more daungerous, the more helpe of learning he hath, which
will bolden him to much. Therefore of these two other pointes, the one
being throughly resolued on, the other perfitly obtained, and all the
contemplatiue reasons well vnderstoode, he must bend his wittes to wey
the particularities, whereby both the generall conclusions be brought
to be profitable, and his owne iudgement to be thought discrete. The
want of this is the cause of such a number of discoursers, which swarm
ech where, and both like their owne choice, and can say pretily well
to the generall position, which is not denyed to any toward youthe,
but they shew themselues altogither lame in the particular applying,
which is a thing that attendeth onely vpon experience and yeares. The
hauing of it will prouide vs notable store of excellent executours, to
all their profites, vpon whom they shall execute. _Aristotle_ the great
_philosopher_ in all his _morall_ discourses tieth all those vertues
which make mens maners praiseworthie, and be subiect to circumstances,
to the rule of foresight and _discretion_, whose commendation he
placeth in skill of speciallities to direct mens doinges. Therefore
it is no dishonour to the trayner, to be reclaymed vnto _discretion_,
which hath all those so many and so manerly vertues to attend vpon
her traine. Is not death commendable, and ascribed to valiancie, when
it is voluntary for the common good, by reason of the circumstance?
and the sauing of life is it not basely thought of, when it had bene
better spent, considering the circumstance? Which circumstance is the
line to liue by, the guide to all our doinges, the tuchestone to try a
contemplatiue creature from an actiue courage.
In the course of training, a thousand difficulties not possible to be
forseene by the generall direction, will offer themselues, and appose
the maister, and at the sudden must be salued. What will the trainer
do? runne to his booke? nay to his braines. He must remember his rule,
that indiuisibles and circunstances be beyond the reach of _arte_: and
are committed to the _Artificer_ whose _discretion_ must helpe, where
_arte_ is to weake: though she giue him great light, by fitting this to
that, when he hath found wherfore. _Arte_ setteth downe the exercise
and all the knowen circunstances. The person bringes with it some
difficultie in execution, where is the succour? _Arte_ will not relent,
she can not make curtsie, her knees be groune stiffe, and her iointes
fast knit, and yet curtsie there must be. The _Artificer_ must make it,
and assist his ladie, which if she had not had a man to be her meane,
she herselfe would haue done all, and trusting to man whom she hath
made her meane, why should she be deceyued, and her clyentes be abused,
where she commendes them of trust? Children that come to schoole dwel
not in one house, not in the same streate, nay not in the same towne,
they cannot lightly come at one houre, they be not of one age, nor fit
for one exercise, and yet they must haue some. The _arte_ knoweth my
child no more then my neighbours, but the trainer must, and stay those
vncertainties vpon the arrest of _discretion_: being enstructed afore
hand in the generall skill though bound but of voluntarie: as the like
cause shall lead the like case.
The rule is, no noysome sauour neare the newly exercised: how shall
the poore boye do, that is to go home thorough stinking streates, and
filthy lanes.
The rule is, change apparell after sweat: what if he haue none other?
or not there where he sweateth? Here must the trainers _discretion_
shew it selfe, either to chuse exercises that be not subiect to any
such extremities, or to vse them with the fewest. But I am to long,
neither neede I to doubt of mens discretion, though I say thus much of
it, which many haue and moe wishe for, I shall haue occasion to supplie
the rest in the generall teacher.
Thus haue I runne thorough the whole argument of exercises, and
shewed not onely what I thinke of them in generall, but also what be
the cheife particulars, and the circunstances belonging thereunto:
and according to my promise I haue delt with the training maister,
and ouertreated him to thinke honorably of his profession, to gather
knowledge, where it is abundantly to be got: and last of all to
ioine _discretion_ as a third companion to his owne admiration and
sufficiency.
FOOTNOTES:
[52] I. De san. tu.
CHAPTER 36.
THAT BOTH YOUNG BOYES, AND YOUNG MAIDENS ARE TO BE PUT TO LEARNE.
WHETHER ALL BOYES BE TO BE SET TO SCHOOLE. THAT TO MANY LEARNED BE
TO BURDENOUS: TO FEW TO BARE: WITTES WELL SORTED CIUILL, MISSORTED
SEDITIOUS. THAT ALL MAY LEARNE TO WRITE AND READ WITHOUT DAUNGER. THE
GOOD OF CHOICE, AND ILL OF CONFUSION. THE CHILDREN WHICH ARE SET TO
LEARNE, HAUING EITHER RICHE OR POORE FREINDES: WHAT ORDER AND CHOICE
IS TO BE VSED IN ADMITTING EITHER OF THEM TO LEARNE. OF THE TIME TO
CHUSE.
Now that the thinges be appointed, wherwith the minde must be first
furnished, to make it learned, and the bodie best exercised, to keepe
it healthfull, we are next to consider of those persons, which are to
be instructed in this furniture, and to be preserued by this exercise:
which I take to be children of both sortes, _male_ and _female_, young
_boyes_ and young _maidens_, which though I admit here generally,
without difference of sex, yet I restraine particularly vpon difference
in cause, as herafter shall appeare. But young _maidens_ must giue me
leaue to speake of _boyes_ first: bycause naturally the _male_ is more
worthy, and politikely he is more employed, and therfore that side
claimeth this learned education, as first framed for their vse, and
most properly belonging to their kinde: though of curtsie and kindnesse
they be content to lend their _female_ in youth, the vse of their
traine in part, vpon whom in age they bestow both themselues, and all
the frute of their whole traine.
It might seeme sufficient for the determining of this case to say onely
thus much: that they must needes be _boyes_ which are to be trayned
in this sorte, as I haue declared, bycause the bringing vp of young
_maidens_ in any kynd of learning, is but an accessory by the waye.
But for so much as there be many considerations in the persons, both
of _boyes_ and _maidens_ worthy the deciding, I meane to entreat of
them both somwhat largely: and as neare as I can, to resolue both my
selfe and my reader in some pointes of controuersie and necessitie,
or rather in some pointes of apparent necessities, being out of all
controuersie. For the _male_ side, that doubt is long ago out of doubt,
that they be to be set to schoole, to qualifie themselues, to learne
how to be religious and louing, how to gouerne and obey, how to fore
cast and preuent, how to defende and assaile, and in short, how to
performe that excellently by labour, wherunto they are borne but rudely
by nature. For the very excellency of executions and effectes where
by we do so great things, as we vonder at our selues in all histories
and recordes of time, (which be but stages for people to gase on, and
one to maruell at an others doings) testifieth and confirmeth that it
were great pitie, that such towardnesse should be drowned in vs for
lacke of education, which neuer comes to proofe, but where education is
the meane. That we can proue learned, the effect doth shew, but that
not vnlesse we learne, the defect declares. That our bodies can do
great thinges, healthfull strength is witnesse to it selfe: but where
weaknesse is, what doinges there be, verie want will pronounce. But now
in the way of this so commended a traine, there be two great doubtes
which crosse me. 1. The first is, whether all children be to be set to
schoole, without restraint to diminish the number. 2. The second is,
how to worke restraint, if it be thought needefull. Touching the first
question, whether all children be to be set to schoole or no, without
repressing the infinitie of multitude, it is a matter of great weight,
and not only in knowledge to be resolued vpon, but also in deede so to
be executed, as the resolution shall probably giue sentence. For the
bodie of a common weale in proportion is like vnto a naturall bodie. In
a naturall bodie, if any one parte be to great, or to small, besides
the eye sore it is mother to some euill by the verie misfourming,
wherupon great distemperature must needes follow in time, and disquiet
the whole bodie. And in a bodie politike if the like proportion be not
kept in all partes, the like disturbance will crepe thorough out all
partes. Some by to much will seeke to bite to sore, some by to litle
will be trode on to much: as both will distemper: which if it fortune
not to kill in the ende, yet it will disquiet where it greiues, and
hast forward the ende. But though the pestering of number do ouerlaie
the most professions and partes of any common weale, and harme there
where it doth so ouercharge, yet I will not medle with any, but this
of learning and the learner, which I haue chosen to be my peculiar
subiect. Wherof I saye thus, that to many learned be to burdenous, that
to few be to bare, that wittes well sorted be most ciuill, that the
same misplaced be most vnquiet and seditious.
[Sidenote: To many learned.]
1. To many burdens any state to farre: for want of prouision. For the
rowmes which are to be supplyed by learning being within number, if
they that are to supply them, grow on beyound number how can yt be but
too great a burden for any state to beare? To haue so many gaping for
preferment, as no goulfe hath stoore enough to suffise, and to let
them rome helpeles, whom nothing else can helpe, how can it be but
that such shifters must needes shake the verie strongest piller in
that state where they liue, and loyter without liuing? which needeles
superfluitie fleeting without seat, what ill can it but breede? A
dangerous residence it is at hoome, still seeking shiftes to liue as
they may, though with enemitie to order, which neede cannot see. A
perilous searcher it is abroode, to seeke to fish in a troubled water,
if any cause promote their quarrell, bycause the cleare is not for
them, which they haue sounded allready. Sure _neede_ is an imperious
mistres to force conclusions, whether shee build vpon _fantsie_
and _desire_, which is a _maniheaded neede_, euen before _neede_,
and mostwhat without _neede_: or vpon meere _lacke_ and _want_ in
deede, which though it haue but one head, yet that one is exceeding
strong, importunate, and furiouse. And shee hath at hand to salue
her mischiefes, a ready and an ordinarie excuse, wherewith she will
seeme to craue pardon for all that is done by needy men, as there vnto
enforced by her ineuitable violence. A violent remedy, which doth not
heale infections, but will alleage cause, where to haue mischiefes
excused and foregiuen.
Wherfore if these mens misdemeanour come of their owne ill, which
prouision cannot preuent, bycause in best prouision ill will be ill,
so farre as it dare shew, where wealth workes wantonnes, it deserues
correction and punishment. If it come of necessitie, for want of
foresight in publike gouernment, to helpe the common, from common
blame, and to prouide for the priuate: it would be amended and not
suffered to runne, till the harme being receiued and felt, cause the
question be moued, whether such a mischiefe proceede from priuate
insolence, or publike negligence. For as the priuate is to pay, if it
do not performe, when the publike hath prouided: so the publike must
pardon, if for insufficient foresight, the priuate proue dissolute,
and lend the state a blow. But for my number I neede not to dwell
any longer in to many, for troubling all with to many wordes, seeing
all wise men see, and all learned men say, that it is most necessary
to disburden a common weale of vnnecessary number, and multitude in
generall, which in some countries they compassed by brothelry, and
common stewes, to let the yong spring: in some by exposition and spoile
of enfantes, both contrary to nature, and countermaunded by religion:
but according to their pollicie and commaunded by their countries. In
particular disposing of them that liued, they cast their account, and
as the proportion of their states did suffer: so did they allote them
with choice, and constrained them to obey. If such regard for multitude
be to be had in any one braunche of the common weale, it is most
needefull in schollers. For they professe learning, that is to say the
soule of a state: and it is to perilous to haue the soule of a state
to be troubled with their soules, that is necessary _learning_ with
vnnecessary _learners_, or the publike body with their priuate, which
is the common _wealth_ with their priuate want. For in all proportion,
to much is to bad, and to much out of all proportion, and to haue to
much euen of the soule, is not the soundest, where her offices be
appointed and lymited in certaine. _Superfluitie_ and _residence_ bring
sickenes to the body, and must not to much then infect the soule sore,
being in a _sympathie_ with the body? Scholers by reason of their
conceit which learning inflameth, as no meane authority saith,[53]
become to imperiall to rest upon a litle: and by their kinde of life
which is allway idle they proue to disdainefull to deale with labour,
vnlesse neede make them trot, or the _Turkish captiuitie_ catch them,
the greatest foe that can fall vpon idle people, where labour is looked
for, and they not vsed to it. _Contentment_ in _aspiring_, which is
hard to such wittes, and _patience_ in _paines_ which they neuer
learned, be the two cognisances, whereby to discerne a ciuill wit, and
fit to enioye the benefit of his countrie. Now of all ouerflush in
number, is not that most dangerous, which in conceit is loftie, and in
life loytering, as the vnbestowed scoller by profession is?
[Sidenote: To few learned.]
To few be to bare and naked: bycause necessities must be supplyed,
and that by the fittest. For whereas the defect of the fit enforceth
supplement of the lookers on, though not the most likely, but
whosoeuer they be, without further respect, then that they stand by,
bycause neede bides no choyce where there is no _pluralitie_, and yet
biddes _pluralitie_ make choyce: there the vnsufficient seruice of
necessarie seruices breedes much miscontentment, and more shaking to
any state. And that chiefly in such pointes, as the state embraseth,
and the feeble minister doth nothing but deface. So that the defeat
of the generall purpose must be most imputed to the bare defect of
insufficient persons. For as to many bringes surfettes, so to few
breedes consumptions.
[Sidenote: Wittes well sorted.]
3. Wittes well sorted be most ciuill: This I say bycause to auoyd
excessiue number, choice is one principall helpe: for in admitting to
vses onely such as be fit, and seeme to be made for them, pares of the
vnfit, and lesseneth the number, which yet would be lookt vnto, euen at
the verie first. For euen he that is thought most vnfit, and is so in
deede, yet will grieue at repulse, vnles ye repell him by preuention,
ear he come to the sense and judgement to discerne what a heauie thing
a flat repulse is. Which _miscontentment_ if it range in a number,
cannot be without daunger to the common body. As to the contrarie such
wittes as be placed where the place needes them more then they the
place, do performe with sufficiencie, and proceede with _contentment_
of the state that enstawled them. The chiefe signes of _ciuilitie_ be
_quietnesse_, _concord_, _agrement_, _fellowship_ and _friendship_,
which _likenesse_ doth lincke, _vnliknesse_, vndoeth: _fitnesse_ maketh
fast, _vnfitnesse_ doth loose: _proprietie_ beares vp, _improprietie_
pulleth downe: _right matching_ makes, _mismatching_ marres. How then
can ciuill societie be preserued, where wittes of vnfit humours for
seruice, are in places of seruice, by appointment, either vnaduisedly
made, or aduisedly marred. Is there any picture so ill fauoured, being
compound of incompatible natures, as an execution is, being committed
to a contrarie constitution? If fire be to enflame, and cause thinges
burne, where water should coole, and be meane to quench, is the place
not in danger? If that wit fall to preach, which were fitter for the
plough, and he to clime a pulpit, which is made to scale a walle,
is not a good _carter_ ill lost, and a good _souldier_ ill placed?
If he will needes lawe it, which careth for no lawe, and professe
_iustice_ that professeth no _right_, hath not _right_ an ill _caruer_,
and _iustice_ a worse _maister_? If he will deale with _physicke_
whose braines can not beare the infinite circumstances which belong
thereunto, whether to maintaine health, or to restore it: doth he any
thing else, but seeke to hasten death, for helping the disease? to make
way to murther, in steede of amendement? to be a _butchars prentice_
for a _maister_ in _physike_? And so is it in all kindes of life, in
all trades of liuing, where fitnes and right placing of wittes doth
worke agreement and ease, vnfitnes and misplacing haue the contrarie
companions, disagreement and disease.
[Sidenote: Wittes misplaced.]
4. Againe wittes misplaced most vnquiet and seditious: as any thing
else strayned against nature: light thinges prease vpward, and will
ye force _Fire_ downe? Heauie thinges beare downeward: and will ye
haue _Leade_ to leape vp? An imperiall witte for want of education
and abilitie, being placed in a meane calling will trouble the whole
companie, if he haue not his will, as winde in the stomacke: and if
he haue his will, then shall ye see what his naturall did shoote at.
He that beareth a tankarde by meanesse of degree, and was borne for a
cokhorse by sharpenes of witte, will keepe a canuase at the Conduites,
tyll he be Maister of his companie. Such a stirring thing it is to
haue wittes misplaced, and their degrees mislotted by the iniquitie of
_Fortune_, which the equitie of _nature_ did seeme to meane vnto them.
_Plato_ in his wished common weale, and his defining of naturall
dignities, appointeth his degrees and honors, where _nature_ deserueth
by _abilitie_ and _worth_, not where _fortune_ freindeth by _byrth_ and
_boldnes_, though where both do ioyne _singularitie_ in _nature_, and
successe in _fortune_, there be some rare iewell. Hereupon I conclude,
that as it necessary to preuent to great a number for the _quantitie_
thereof: so it is more then necessarie, to prouide in the necessarie
number for the _qualitie_ thereof, wherein _restraint_ it selfe will
do much good for the one, and _choice_ in restraint will do more for
the other. Sure all children may not be set to schole, nay not though
priuate circumstance say yea. And therefore scholes may not be set vp
for all, though great good will finde neuer so many founders, both
for the place wherein to learne, and for the number also which is for
to learne: that the state may be serued with sufficiencie enough, and
not be pestered with more than enough. And yet by the way for writing
and reading so they rested there, what if euerie one had them, for
_religion_ sake, and their necessarie _affaires_? Besides that in the
long time of their whole youth, if they minded no more, these two
were easely learned, at their leasure times by extraordinary meanes,
if the ordinarie be daintie and no schoole nigh. Euerie parish hath
a minister, if none else in the parish, which can helpe writing and
reading.
[Sidenote: Of riche and poore children.]
Some doubt may rise here betwene the _riche_ and _poore_, whether all
_riche_ and none _poore_, or but some in both maye and ought to be set
to learning. For all in both that is decided alreadie, No: bycause the
whole question concerneth these two kindes, as the whole common weale
standeth vpon these two kindes. If all _riche_ be excluded, _abilitie_
will snuffe, if all _poore_ be restrained, then will _towardnesse_
repine. If _abilitie_ set out some _riche_, by priuate purses for
priuate preferment: _towardnesse_ will commende some _poore_ to
publike prouision for publike seruice: so that if neither publike in
the _poore_, nor priuate in the _riche_ do marre their owne market,
me thinke that were best, nay that will be best, being ruled by their
wittes to conceiue learning, and their disposition to proue vertuous.
But how may the publike in the _poore_, and the priuate in the _riche_,
make their owne market in the education of those whom they preferre
to learning? I will tell ye how. The _riche_ not to haue to much, the
_poore_ not to lacke to much, the one by ouerplus breadeth a loose and
dissolute braine: the other by vnder minus a base and seruile conceit.
For he that neuer needeth by supplie of freindes, neuer strayneth
his wittes to be freind to himselfe, but commonly proues retchelesse
till the blacke oxe tread vpon his toes, and neede make him trie what
mettle he is made of. And he that still needeth for want of freindes
being still in pinche holdes that for his heauen, which riddes him
from neede, and serues that Saint, which serues his turne best, euen
_Neptune_ in shipwrackie. Wherby he maketh the right of his iudgement
become bond for wealth: and the sight of his witte blinde for desire,
such slauerie workes want, vnlesse Gods grace proue the staye, which is
no line to common direction, though it be our onely hope, by waye of
refuge. Now then if the wealthy parentes of their priuate patrimonie,
and publike patrones of their supererogatorie wealth, will but driue to
a meane in both these two mains, neither shall wealth make the one to
wanton, nor want make the other to seruile: neither the one to leape to
fast, for feare he loose some time, nor the other to hast to fast, for
feare he misse some liuing. Sure to prouide for poore scholers but a
poore patche of a leane liuing, or but some meane halfe, is more then
halfe a maime, the desire to supplie that which wanteth, distracting
the studie more by many partes, then that petie helpe, which they haue
can possibly further it: bycause the charge to maintaine a scholer
is great, the time to proue well learned, long, and when ripenesse
is ready, there would be staye to chuse and time to take aduice,
where neede turnes the deafe eare. The paterne of to prodigall wealth
oftimes causeth the toward student to ouershoote himselfe by corrupt
imitation, as brauerie and libertie be great allurers, where studie and
staye pretend restraint. And therfore neither must to much be butte to
allurementes, nor to litle a burden: to iudgement the one the meane to
lewdnesse the other a maime to libertie. The midle sorte of parentes
which neither welter in to much wealth, nor wrastle with to much want,
seemeth fitteth of all, if the childrens capacitie be aunswerable to
their parentes state and qualitie: which must be the leuell for the
fattest to fall downe to, and the leanest to leape up to, to bring
forth that student, which must serue his countrey best. _Religion_ and
_learning_ will frame them in iudgement, when _wealth_ and _abilitie_
haue set them once on foote.
[Sidenote: The choosing time.]
For the choice of wittes definitely, till they come to the time, or
verie neare to it, when they are themselues naturally and for ripenesse
of yeares to chuse their owne kinde of life, how so euer circunstance
free, or binde their choice, I cannot say much, though I do see what
other haue said in that behalfe. A quicke witte will take soone, a
staid memorie will hold fast, a dull head may proue somwhat, a meane
witte offers faire, _praise_ bewrayeth some courage, _awe_ some, in
eche kinde there is likelyhood, and yet error in eche. For as there
be faire blossomes, so there be nipping frostes. And till the daunger
of reuolt be past, the quicke must be helde in hope, the dull without
dispaire, the meane the meetest, if the sequele do aunswere. I can
limit no one thing, though I see great shewes, where there is such
vncertaine motion, both in soule and body, as there is in children. The
maisters _discretion_ in time and vpon triall, may see and say much,
and in a number there will some leaders appeare of themselues, as some
speciall deare in the whole heard. Where great appearance is, there one
may prophecie, and yet the lying spirite may sit in his lippes. For God
hath reserued, his calling and discouering houres, as all other future
euentes to his owne peculiar and priuate knowledge: probabilities be
our guides, and our coniectures be great, though not without exception.
What kinde of witte I like best for my countrey, as most proper to
be the instrument for learning, it shall appeare herafter. But for
the first question of the two, it seemeth to me verie plaine that all
children be not to be set to schoole, but onely such as for naturall
wittes, and sufficient maintenance, either of their naturall parentes,
or ciuill patrones, shall be honestly and wel supported in their study,
till the common weale minding to vse their seruice, appoint their
prouision, not in hast for _neede_, but at leasure with _choice_.
CHAPTER 37.
THE MEANES TO RESTRAINE THE OUERFLOWING MULTITUDE OF SCHOLERS. THE
CAUSE WHY EUERIE ONE DESIRETH TO HAUE HIS CHILDE LEARNED, AND YET
MUST YELDE OUER HIS OWNE DESIRE TO THE DISPOSITION OF HIS COUNTRIE.
THAT NECESSITIE AND CHOYCE BE THE BEST RESTRAYNERS. THAT NECESSITIE
RESTRAYNETH BY LACKE AND LAWE. WHY IT MAY BE ADMITTED, THAT ALL
MAY WRITE AND READ THAT CAN, BUT NO FURTHER. WHAT IS TO BE THOUGHT
OF THE SPEAKING AND VNDERSTANDING OF LATINE, AND IN WHAT DEGREE OF
LEARNING THAT IS. THAT CONSIDERING OUR TIME AND THE STATE OF RELIGION
IN OUR TIME, LAWE MUST NEEDES HELPE THIS RESTRAINT: WITH THE ANSWERE
TO SUCH OBIECTIONS AS ARE MADE TO THE CONTRARY. THAT IN CHOICE OF
WITTES, WHICH MUST DEALE WITH LEARNING, THAT WIT IS FITTEST FOR OUR
STATE, WHICH AUNSWERETH BEST THE MONARCHIE, AND HOW SUCH A WIT IS TO
BE KNOWNE. THAT CHOICE IS TO HELPE IN SCHOLING, IN ADMISSION INTO
COLLEDGES, IN PROCEEDING TO DEGREES, IN PREFERRING TO LIUINGES, WHERE
THE RIGHT AND WRONG OF ALL THE FOURE POINTES BE HANDLED AT FULL.
In the last title we haue concluded, that there must be a _restraint_,
and that all may not passe on to learning which throng thitherward,
bycause of the inconueniences, which may ensue, by want of preferment
for such a multitude, and by defeating other trades of their necessarie
trauellours. Our next labour therefore must be, how to handle this
_restraint_, that the tide ouerflow not the common, with to great a
spring of bookish people, if ye crie come who will, or ring out all in.
Euerie one desireth to haue his childe learned: the reason is, for that
how hardly soeuer either _fortune_ frowne, or _casualtie_ chastice,
yet _learning_ hath some strength to shore vp the person, bycause it
is incorporate in the person, till the soule dislodge, neither lyeth
it so open for mischaunce to mangle, in any degree, as forren and
fortunes _patrimonie_ doth. But though euerie parent be thus affected
toward his owne child, as nature leades him to wish his owne best, yet
for all that euerie parent must beare in memorie that he is more bound
to his country, then to his child, as his child must renounce him in
countermatch with his countrie. And that country which claymeth this
prerogatiue of the father aboue the child, and of the child aboue the
father, as it maintained the father eare he was a father, and will
maintaine the child, when he is without a father: so generally it
prouideth for all, as it doth require a dutie aboue all. And therefore
parentes in disposing of their children may vpon good warrant surrender
their interest to the generall consideration of their common countrie,
and thinke that it is not best to haue their children bookish,
notwithstanding their owne desire, be it neuer so earnestly bent: if
their countrie say either they shall serue in this trade, without the
booke: or if shee say I may not allow any more booke men without my to
much trouble. I pray thee good parent haue pacience, and appoint some
other course for thy childe, there be many good meanes to liue by,
besides the booke, and I wilbe thy childes friend, if thou wilt fit in
some order for me. This verie consideration of the countrie, vttered
with so milde a speach, spoken by her that is able to performe it, may
moue the reasonable parent, to yealde to her desire as best, as she can
tell the headstrong in plaine termes, that he shall yeelde perforce,
if he will not by entreatie, for priuate affection though supported
by reason of strength whatsoeuer, must either voluntarily bend, or
forcibly breake, when the common good yeeldeth to the contrary side.
Seeing therefore the disposition of wittes according to the proportion
of ech state is resigned ouer to the countrie: and she sayth all may
not be set to schole, bycause ech trade must be furnished, to performe
all duties belonging to all parts: it falleth out in this case of
_restraint_ which bridles desire, that two speciall groundes are to
be considered, which strip away excessiue number, _necessitie_ and
_choice_, the one perforce, the other by your leaue.
[Sidenote: Necessity.]
As for _necessitie_, when the parent is ouer charged with defect in
circumstance, though desire carie him on, it then restraineth most,
and lesseneth this number when desire would encrease it, and straines
to the contrary. You would haue your childe learned, but your purse
will not streatch, your remedy is pacience, deuise some other way,
wherein your abilitie will serue. You are not able to spare him from
your elbow, for your neede, and learning must haue leysure, a scholers
booke must be his onely busines, without forreine lettes, you may be
bold of your owne, let booking alone, for such as can entend it, from
being called away by domesticall affaires, and necessarie busines, for
the scholers name will not be a cypherlike subiect, as he is termed of
leasure, so must he haue it. And that they cannot spare their children
so, must forebeare their scholing, by the olde Persian[54] ordinance,
bycause leasure is the foregoer to liberall profession: _necessitie_
compelleth and bastardeth the conceit, a venom to learning, whom
freedom should direct. You haue no schole neare you, and you cannot
pay for teaching further of, let your owne trade content you: keepe
your childe at home. Your childe is weake tymbred, let scholing alone,
make play his physician and health his midle end. Which way soeuer
_neede_ driues you perforce, that way must ye trot, if he will not
amble, and bid Will thinke that well. He that gouerneth all seeth
what is your best, your selfe may be misseled either by _ignorance_
in _choice_, or _affection_ in blood. In these and the like cases
_lacke_ is the leader, which way soeuer she straineth. Whereby if the
restrained childe cannot get the skil to write and read: I lament that
lacke, bycause I haue allowed him somuch before, vpon some reasonable
perswasion euen for necessary dealings. For these two pointes concerne
euery man neare, bycause they submit themselues to euerie mans seruice:
yea in his basest busines and secretest affaires. I dare not venture
to allow so many the lattine tongue nor any other language, vnlesse
it be in cases, where their trades be knowne, and those toungues be
founde to be necessarie for them. For all the feare is, though it be
more then feare, where it still falleth out so, least hauing such
benefits of schole, they will not be content with the state which
is for them, but bycause they haue some petie smake of their booke,
they will thinke any state be it neuer so high to be low ynough for
them. Which petie bookemen do not consider, that both clounes in the
countrie, and artificers in townes be allowed lattine in well gouerned
states, which yet rest in their calling, without _pride_ or _ambition_,
for that small knowledge, whereby they be better able to furnish out
their trades, without further aspiring. Neither measure they the
meaner qualities, as the thinges be in nature, but as themselues be
in conceit: neither can they consider that at this daye it is not the
toungue, but the treasure of learning and knowledge, which is laid vp
in the toungue whereunto they neuer came, which giueth the toungue
credit, and the speaker authoritie. For want of this right iudgement
there ensueth in them a miscontentment of minde, not liking their
owne state, and a cumbersome conceit, still aspiring higher, that
disquieteth the whole state. Wherefore _necessitie_ is a good meane to
preuent this in many, which would if they could, now may not, bycause
they cannot.
[Sidenote: Lawe.]
The second point of _necessitie_ I do assigne to _lawe_ and
_ordinaunce_ vpon consideration to cut of this flocking multitude,
which will needes to schoole. Whereupon two great goods must needes
ensue. _Contentment_ of minde in the partie restrained, when he shall
perceiue publike prouision to be the checke to his fantsie: and timely
_preuenting_, eare conceit take roote, and thinke it selfe wronged.
Bycause it is much better to nip misorder in the verie ground, that it
may not take hold, then when it is growen vp, then to hacke it downe.
He that neuer conceiued great thinges maye be helde there with ease,
but being once entred in the waye to mount, and then throwne backward,
he will be in some greife and seeke how to returne gaule, whence he
receiued greife, if he chaunce to proue peuish, as repulse in great
hope is a perillous grater. Yet in both these cases of necessarie
_restraint_, I could wish prouision were had to some singular wittes,
found worthy the auauncement: either by priuate patronage, or publike:
and yet againe if they passe on, and bewtifie some other trade: that
also is verie good, seeing they serue their countrey, whersoeuer they
be loated, and in those also whom libertie of circunstance doth set to
schoole _pouertie_ will appeare, and _towardnesse_ call for helpe: and
yet the number will neuerthelesse proue still with the most.
[Sidenote: Two obiections against restraint by lawe.]
1. It is no obiection to alleadge against such a lawful restraint, the
abilitie of good wittes, and great learning in men, that either now
be, or heretofore haue bene, which we might haue lackt if so strait
a _lawe_ had bene then: 2. or that it were pitie by seueritie of an
vnkinde _lawe_ to hynder that excellencie, which God commonly giues
to the poorer sort. To the first I aunswere, besides that, which euen
_lawe_ to that ende will aunswere for it selfe. As in time to come we
know not, who shall serue the state, if the _lawe_ be made straite,
and yet we know well, that he which defendes states will prouide
sufficient persons, by whom they shalbe serued: so in time past or
present, if these were not, or those had not bene, whom we now see or
of whom we haue heard, God would haue raised vp other, whose benefites
in seruing gouernmentes may not be restrained to any degree of men, as
they be men, but to the appointment of a ciuill societie, which hath
direction ouer men: as a thing which God doth most cherish, both in
respect of this Church which is of number, and in regard of societie
it selfe, which is the naturall ende of mans being here, and not to
liue alone. And I warrant you whensoeuer such an orderly _restraint_
shalbe put in practise that there wilbe as good foresight had to haue
necessarie functions serued, as there will be regard to draine away
the vnnecessarie ouerflow. A thing not new faingled, but euer in vse,
where the common weales, had an eye to distribute their multitude to
the best and easiest proportion of their owne state: which otherwise
improportionate would breade an _aposteme_. And therefore if the
generall iudgement appoint it so, it is best to yeelde. And priuate
opinion in politike cases will proue an errour, if the generall liking
contrarie it flat. I do not now meane, where the generall is blinded by
common errour, but where priuate conceit can take no exception, sauing
that, which he bredeth from out of his owne braine. If the state of my
countrey take order, that my child shall not go to schoole, sure I will
obay, and prouide some other course, though I like learning exceeding
well, and be verie farre in loue with it, besides the affection to
my child, bycause the squaring with the generall, is to farre out of
square for any particular. And I pray you may it not be, that for want
of such an ordinance we mist better wittes, then those were, or are,
which we either had or haue, though we thinke very well of both the
sortes, whether now liuing with vs, or tofore parted from vs? And doth
not _negligence_ for want of looking to, ouerthrow as gaie and gallant
heades, as _diligence_ by doing euen her verie best, hath euer brought
to light? Aduised and considerate planting is like enough to receiue
verie good encrease and euentes in such cases, by authoritie and
testimonie of two the greatest oratours in both the best tongues, be
but foolish maisters, and febler argumentes.
As for pytying the poore, it is no pitie, not to wish a begger to
become a prince, though ye allow him a pennie, and pitie his needefull
want. Is he poore? prouide for him, that he may liue by trade, but
let him not loyter. Is he wittie? why? be artificers fooles? and
do not all trades occupie wit? sometimes to much, and thereby both
straine their owne heades to the worse, and proue to suttle for a
great deale their betters. Is he verie likely to proue singuler in
learning? I do not reiect him, for whom I prouide a publike helpe in
common patronage. But he doth not well to oppose his owne particular,
against the publike good, let his countrie thinke of him enough, and
not he of him selfe to much. If _nobilitie_ and _gentlemen_ would fall
to diligence, and recouer the execution of learning, where were this
obiection? The greatest assurers of it affirme, that learning was wont
to be proper to _nobilitie_, and that through their negligence it is
left for a pray to the meaner sort, and a bootie to corruption, where
the professours neede offereth wrongfull violence to the liberalitie
of the thing. Do they not therein confesse, where the right of the
thing lyeth and themselues to be vsurpers, if they should enter vpon
their owne, whose the interest is, and whom in so many discourses of
nobilitie, they themselues blame so much for their so great negligence?
They must needes here yeelde without law to their owne confession. But
we see God hath shewed himselfe meruelous munificent and beneficiall
this way to the poorer sort. I grant, yet that proues not, but that
he bestowed as great giftes of them which shewed not. And that as
_diligence_ in the one did shew that they had, to the glorie of the
giuer, and their owne praise: so _negligence_ in the other, did
suppresse that they had to their owne shame, who neither honoured the
giuer, nor honested themselues, nor profited their countrie. So that
here not the _gift_, but the _shew_ is brought in allegation. And why
not the greater _talent_ hid seeing it is no noueltie? But the other
shew. Nomore then that they haue. And the other shew not. No argument
that they haue not. Take order then, that they shew, which haue and
hide, and then make comparisons. Be great giftes tied to the meane,
or banished from the mighty? be there not as good wittes in wealth,
though oftimes choked with _dissolutenes_ and _negligence_, as there be
in pouertie appearing thorough _paines_ and _diligence_? Nay be there
not as vntoward _poorelinges_, as there be wanton _wealthlinges_? I
know yes, and when vntowardnes and an ill inclynation hittes in a base
condition, it proues more vile. So that this thing turnes about to my
other conclusion, that neither pouertie is to be pitied more then the
countrey, if pitie must needes take place: neither riches more to be
esteemed then the common weale, if wealth must needes be wayed: but
that the value in wittes must be heelde of most worth, which hath her
hauen already appointed, where to harbour her selfe, in maintenaunce
to studie, either by priuate helpe, if the parents be wealthy, or by
publike ayde, if pouertie praie for it.
Certainly there is great reason (if euen the terme, great, be not to
small, when the thing is more then needfull, and the time to preuent
it, is almost runne to farre) why order should be taken, to restraine
the number, that will needes to the booke. For while the Church was an
harbour for all men to ride in, which knew any letter, there needed
no _restraint_, the liuinges there were infinite and capable of that
number, the more drew that waye, and found reliefe that way, the
better for that state, which encroached still on, and by clasping all
persons, would haue graspid all liuinges. The _state_ is now altered,
that _book-maintenance_ maimed, the _preferment_ that waye hath turned
a new leafe. And will ye let the _fry_ encrease, where the _feeding_
failes? Will ye haue the _multitude_ waxe, where the _maintenance_
waines? Sure I conceiue of it thus, that there is as great difference
in ground, betwene the suffring all to booke it in these dayes, and the
like libertie to the same number, in the ruffe of the papacy amongst
vs: as there is betwene the two religions, the one expelled and the
other retained, in the grounds of their kinde. The expelled religion
was supported by multitude, and the moe had interest, the moe stood
for it: the retained must pitch the defence of her truth, in some
paucity of choice: seeing the liuinges are shred, which should serue
the great number. So that our time, of necessitie must restraine: if
not: what you breede and feede not, the aduersarie part will allure
by liuing, and arme by corrupting, against their vnwise countrey,
which either bestowed them not at first, or despised them at last.
Where your thankes shalbe lost, which brought vp, and forsooke their
desert shall sinke deepe, which fed the forsaken. And is it not meere
folly by _sufferance_ to encrease your enemies force, which you might
by _ordinance_ supplant at ease? it is the booke, which bredes vs
enemies, and causeth corruption to creepe, where cunning neuer came.
The enemy state cared not so much for many well learned, as for the
multitude though vnlearned, which backt much bould ignorance, with a
gaie surface of some small learning: our state then must reiect the
multitude, and rempare with the cunning. Our owne time is our surest
touch, and our owne trouble our rightest triall, if wisedome in time
do not preuent it, folly in triall will surely repent. It is to no
purpose to alledge, when people see, that there is no preferment to
be had for all learners, that then the number will decay, and abate
of it selfe without any _lawe_: onelesse ye can worke so, as no moe
may hope, though but one can hit: or els, if ye can appoint vs, how
long the controuersie for _religion_ is like to endure. For while
hope is indifferent, eche one will croud: and while _religion_ is
in brake, eche one vnder hand, will furnish where he fauoreth. The
aduersarie of our religion, as in deede he needed none, so dreamed
he not of any defense, while he was rockt in ease, and his state
vnassailed by any _miscontentment_: but now that he is skirmished with
so much, and so sore gauled, he is driuen to studie, and seeketh by
new coined distinctions to recouer, that credite and reputation which
he lost by intruding: wherin as he dealeth more cunningly with the
person of his aduersarie, so he bewrayeth still the great auantage,
which his aduersaries cause hath wonne ouer his. For in disputing,
good _Logicians_ know that it is an euident shift, to auoide manifest
foile, when the disputer in dispaire of his cause is forced to bend
against his aduersaries person. And therefore prouision must be, to
defend by a learned _paucitie_, where the _flocking number_ by reason
of ingenerate wantes, will proue but a scare crow, and by apparent
defection doth encrease the embush, which lyeth still in waite to
intercept our possession. Thus much of _Necessitie_, which stayeth the
multitude of learners either by _defect_ in _circunstance_, or by _law_
in _ordinance_, when the parties be letted, either by _lack_ that they
can not, or by _law_ that they may not, lay claime to the booke.
[Sidenote: Choice.]
Now are we come to a larger compasse, where libertie giues leaue to
learne if he can, where forraine circumstances be free, and no let for
any to be learned but either his wit, if he be dull, or his will, if he
be stubborne. In this kinde, _choise_ is a great prince, which by great
reason and good aduice, abridgeth that which is to much, and culs owt
the best. Which choice, as it begins at the entrie of the elementarie
schole, so it proceedeth on, till the last preferment be bestowed,
which either the state hath in store for any person, or any person
can derserue, for seruice in the state. And therefore as it keepeth
in an ordinate course, so it may full well be orderly handled, and by
conuenient degrees.
[Sidenote: What wit is fittest for learning in a monarchie.]
But bycause the _choice_ is to be made by the wit, and the wit is to be
applied to the frame and state of the countrie, where it continueth:
I will first seeke out, what kinde of wit is euen from the infantcie
to be thought most fit, to serue for this state in the learned kinde.
Which if it be to stirring, troubleth, if it be well staied, setleth
the countrie where it lyueth, so farre as it dealeth. And yet oftymes
that wit maketh least show at the first, to be so plyable, which at
the last doth best agree with the pollicy. And therefore it is then
to be taken, when it beginnes first to shew, that it will proue such:
wherefore precise reiecting of any wit, which is in way to go onward,
before due ripenes, as it is harmefull to the partie reiected, so it
bewraieth some rashnes in him that reiecteth: bycause the varietie
is exceeding great, though the coniectures be as great, and the most
likelyhood must needes leade, where certaintie is denied. But to the
wittes: wherein as lacke and law do guide necessitie so the qualitie of
the witte, conformable to the state directeth _choice_.
There be three kindes of gouernment most noted among all writers, 1.
whereof the first is called a _monarchie_, bycause one prince beareth
the sway, by whose circumspection the common good is shielded, and the
common harme shouldred: 2. the second an _oligarchie_: where some few
beare all the swinge: 3. the third a _democratie_, where euery one
of the people hath his interest in the direction, and his voice in
elections. Now all these three be best maintained by those kindes of
wit, which are most proper for that kinde of gouernment, wherein they
liue. But bycause the gouernment of our countrie is a _monarchie_: I
will in _choise_ seeke out that kinde of wit, which best agreeth with
the _monarchie_, neither will I touch the other two, vnles I fortune
to trip vpon them by chaunce. And for as much as I haue made the yong
child my first subiect, I will continue therein still: bycause that
which beginneth to shew it selfe neare vpon infancie, will so commonly
continue, though alteration creepe in sometime. But lightly these
wittes alter not, bycause the tokens be so fast and firme in nature,
and tend to so certaine and so resolute a iudgement.
[Sidenote: A wit for learning in a monarchie.]
The child therefore is like to proue in further yeares, the fittest
subiect for learning in a _monarchie_, which in his tender age sheweth
himselfe obedient to scholeorders, and either will not lightly offend,
or if he do, will take his punishment gently: without either much
repyning, or great stomaking. In behauiour towardes his companions he
is gentle and curteous, not wrangling, not quarelling, not complaining,
but will put to his helping hand, and vse all perswasions, rather
then to haue either his maister disquieted, or his fellowes punished.
And therefore he either receiueth like curtesie againe of his
scholefellowes: or who so sheweth him any discurtesie must abyde both
chalenge and combate with all the rest.
If he haue any excellent towardnes by nature, as commonly such wittes
haue, whereby he passeth the residue in learning, it will shew it selfe
so orderly, and with such modestie, as it shall soone appeare, to haue
no loftines of minde, no aspiring ambition, no odiouse comparisons
ioyned withall.
At home he will be so obsequious to parentes, so curteous among
seruauntes, so dutiefull toward all, with whom he hath to deale: as
there will be contention, who may praise him most behinde his backe,
who may cherish him most before his face: with prayer that he may go
on, with feare of too hastie death, in so od a towardnes of wit and
demeanour. These thinges will not lightly make any euident shew, til
the childe be either in the _grammar schole_, by orderly ascent, and
not by two forewardly hast, or vpon his passage from the perfited
_elementarie_, bycause his yeares by that time, and his contynuaunce
vnder gouernment, will somwhat discouer his inclination. Before that
time we pardon many thinges, and vse pointes of ambition and courage,
to enflame the litle ones onward, which we cut of afterward, for making
them to malapart, as in their apparell frise is successour to silke.
When of them selues without any either great feare, or much hartening,
they begin to make some muster and shew of their learning to this more
then that, then is coniecture on foote to finde, what they will be most
likely to proue.
But now to examine these signes more nearely and narowly, which I
noted to be in the child that is like to proue so fit a subiect for
a _monarchie_, in matters of learning: Is not obedience the best
sacrifice, that he can offer vp to his prince and gouernour, being
directed and ruled by his countrie lawes? And in the principles of
gouernment, is not his maister his _monarchie_? and the scholelawes
his countrey lawes? wherunto if he submit himselfe both orderly in
_perfourmance_, and patiently in _penaunce_, doth he not shew a
mynde already armed, not to start from his dutie? and so much the
more, bycause his obedience to his maister is more voluntarie, then
that to his prince, which is meere necessarie. For in perswasions of
children, which the parentes will give eare to: in desire to chaunge,
where their wills be chekt: in multitude of teachers, who thriue by
such chaunges: all meanes be good, where there is such plentie, to
offer such parentes as be tikelish, and such scholers as be shifting,
remouing from maisters and renouncing of obedience. The child hath many
shadowes to shift in vpon any pretence, and as many baites, to winne
his parentes beleefe, and specially if he stand in feare of beating.
Whereas neither he, ne yet his parentes, can forsake their prince,
vpon any colour without forfaiting more then a quarters scholehire.
And therfore in so many meanes to change, and some perhaps offered,
bycause who will not very willingly deale with such a witte, where his
trauell will make shew, that child which notwithstanding all these
entisementes, will continue both on, and one, and digest dyscurtesies,
though his mayster sometyme chaunce to proue churlish, is the peculiar
and proper witte, which I commende for obedience, and that is like to
proue both honestly learned, and earnestly beloued. 2. In his owne
demeanour towardes his fellowes and freindes, and all sortes of people
generally, either at home, or abroade, either in schoole, or elsewhere
and in their loue and liking of him againe, doth he not shew forth an
euident sociabilitie and liklyhood, that he will be very well to be
liued withall? and proue a very curteous man, which is so louing, and
so beloued while he is yet a boye? 3. In letting nature shew her owne
excellencie without vnsweetning it with his owne sawcinesse doth he not
argue that he hath stuffe towards preferment, without any sparke of
ambition to moue further flame? or to prease to fast forwarde? which
shall neuer neede: bycause all men that know him, will either willingly
helpe to preferre him, if their voice be in it: or will reioyce at his
preferment, if they be but beholders. For who will not be glad to see
vertue, which he loueth, auaunced to rewarde? or what can enuie do,
in so plausible a case, but set forth the partie, by declaring his
desert, in that she is there? There be many consequentes, which hange
vpon these, as neither vertue nor vice be single where they be, but are
alwaie accompanied with the whoule troupe of the like retinue. And one
conuenience graunted draweth on a number of the like kinde, as well as
one inconuenience draweth on his like traine.
But these be the maine as I conceiue at the first blush: obedience
to superiours and superioritie, freindlynesse and fellowship toward
companions, and equalles: substance to deserue well and winne it,
desire to auoide ill and flie it. What duetie either towardes God or
man, either in publike or priuate societie, in any either hie or low
kinde of life is there, whervnto God hath not seemed in nature to haue
framed and fashioned this so toward a youth? and therefore to haue
appointed him for the vse of learning to be ruled by his betters, and
to rule his inferiours, nothing offensiue nor vnpleasant to any? Many
such wittes there be, and at them must choice first begin. And as those
be the best, and first to be chosen, in whom there is so rare metall,
so the second or third after these be vnworthy the refusall, in whom
the same qualities do appeare, though not in the same, but in some
meaner degree. For wheras great ill is oft in place, and proues the
generall foe to that which would be better, there meane good, if it may
haue place, will be generall freind to preferre the better: as euen
this second mediocritie, if it may be had, as choice will finde it out,
will proue verie freindly to set forward all good. Now these properties
and signes appeare in some, verie soone, in some verie late, yea
oftimes when they are least looked for: as either iudgement in yeares,
or experience in dealinges do frame the parties.
The plat for the _monarchicall_ learner being alwaye reseant in the
chusers head, concerning the propertie of his witte: and appearance
towardes proofe: the rest is to be bestowed vpon the consideration of
learning, and towardnesse in children generally (wherof these wittes be
still both the first and best frutes) where to stay, or how farre to
proceede in the ascent of learning. Whether he be riche or poore, that
makes no matter, and is already decided, whether he be quicke or slow,
therein is somwhat, and requireth good regard.
[Sidenote: Schoole choice.]
Wherfore when sufficient abilitie in circunstances bids open the
schoole dore, the admission and continuaunce be generall, till vpon
some proofe the maister, whom I make the first chuser of the finest,
and the first clipper of the refuse, begin to finde and be able to
discerne, where abilitie is to go on forward, and where naturall
weaknesse biddes remoue by times. For if negligence worke weaknesse,
that is an other disease, and requires an other medecine, to heale it
withall. Now when the maister hath spied the strength or infirmitie in
nature, as by lightsomnesse or heauinesse in learning, by easinesse or
hardnesse in retaining, by comparing of contrarie or the like wittes,
he shall easely sound both, then as his delite wilbe to haue the
toward continue, so must his desire be, how to procure the diuerting
and remouing of the duller and lesse toward, to some other course,
more agreeing with their naturall, then learning is: wherin they are
like to go forward verie litle, though their fortune be to go to
schoole very long: but here two considerations are to be had: neither
to soone to seeke their diuerting, till some good ripenesse in time,
though with some great paines to the teacher in the meane time, wish
them to be weined from booking: neither yet before their bodies be of
strength to abide the paines of some more laborious prenticeship. For
it may so proue, that those wittes, which at the first were found to
be exceeding hard and blunt, may soften, and proue sharp in time and
shew a finer edge, though that be not to be made a generall caution,
to cover dullardes with all. For the naturall dulnesse will disclose
it selfe generally in all pointes, that concerne memorie and conceit:
that dulnesse which will once breake out sharp, will shew it selfe
by glaunces, as a clowdy day vseth, which will proue faire, when all
shrews haue dined. Wherefore peremptorie iudgement to soone, may proue
perillous to some: and againe he that is fit for nothing else, for
the tendernesse of his bodie, may abide in the schoole a litle while
longer, where though he do but litle good, yet he may be sure to take
litle harme.
Moreouer if the parentes abilitie be such, as he may, and his desire
such, as he will maintaine his child at schoole, till he grow to
some yeares, though he grow to small learning, the maister must haue
pacience, and measure his paines by the parentes purse, where he knowes
there is plentie, and not by the childes profit, which he seeth will
be small. Wherein yet he must impart his opinion continually with the
parent both for his duetie sake, and for auoiding of displeasure. But
in the meaner sorte the case altereth, for that as a good witte in a
poore child, deserues direct punishment, if by negligence he for slow
the obtaining of learning, which is the patrimonie to wittie pouertie:
so a dull witte in that degree would not be dalyed with all to long,
but be furthered to some trade, which is the fairest portion to the
slow witted poore. Now bycause the maister to whose iudgement I commend
the choice, is no absolute potentate in our common weale, to dispose of
wittes, and to sorte mens children, as he liketh best, but in nature
of a counsellour, to ioine with the parent, if he will be aduised:
therfore to haue this thing perfectly accomplished, I wish the parentes
and maisters to be freindly acquainted, and domestically familiar. And
though some parentes neede no counsell, as some maisters can giue but
litle, yet the wise parent will heare, and can iudge: and the skilfull
maister can iudge, and should be heard. Where neither of these be,
neither skill in the teacher to tell it, nor will in the parente to
heare it, and lesse affection to follow it, the poore child is wrung to
the worse in the meane while, and the parent receiues small comfort in
conclusion.
This course for the maister to keepe in iudging of his scholer, and
the parent to follow in bestowing of his child, according to his wit,
continueth so long as the child shalbe either vnder maistership in
schole, or tutorship in colledge. During the which time, a great number
may be verie wisely and fitly bestowed, vnlearned trades sufficiently
appointed, the proceding in letters reserued to them, to whom for
wit and iudgement they seeme naturally vowed: and finally the whole
common weale in euery braunch well furnished with number, and the
number it selfe discharged of to much. Bycause this tyme vnder the
maisters gouerment, is the time wherin youth is to be bestowed by
forraine direction: for afterward in a more daungerous age, and a
more ieoperdouse time, they grow on to their owne choice, and these
vnfitnesses in nature, or frailtes in maners, being not foreseene to,
may cause the friendes forthinke it, and the parties sore rue it. And
though the maister shall not allway haue his counsell followed in
this case, yet if he do signifie his opinion to the parent, his dutie
is discharged, and that which I require is orderly performed. For if
the parent shew himselfe vnwilling to be directed that way, which the
maister shall allow, vpon great ground, and be blynded by affection,
measuring his childes wit to learning, by his doing of some errand,
or by telling of some tale, or by marking of some pretie toy, as such
argumentes there be vsed, which yet be no argumentes of a towarde
learner, but of a no foolish obseruer: in this case though the maister
to his owne gaine draw on vnder his hand a desparate wit, the fault is
his that would not see, if he that saw did honestly tell it. Whereby
it still proueth true, that parentes and maisters should be familiarly
lynked in amitie, and contynual conference, for their common care, and
that the one should haue a good affiance of iudgement in the thing,
and of goodwill towards himselfe, reposed in the other. Which will
proue so, when the maister is chosen with iudgement, and continued
with conference, and not bycause my neighbours children go to schole
with you, you shall haue myne to. A common commendation among common
coursiters, which post about still to suruey all scholes, and neuer
staie in one: and reape as much learning, as the rowling stone doth
gather mosse.
But concerning scholes, and such particularities, as belong thereunto
I will then deale, when I shall take in hand the peculiar argumentes,
of schooles and schooling, both for the elementarie and the grammarian.
Wherein we are no lesse troubled with number and confusion in our petie
kingdomes, then the verie common weale is molested with the same in
greater yeares, and larger scope.
But bycause it were not orderly delt, to rip the faultes, and not to
heale them, I wil post all these pointes ouer to their owne treatises,
in my particuler discourses hereafter, where I will presently helpe,
whatsoeuer I shall blame. The other meanes wherby choice lesseneth
number, be admissions into colleges, prefermentes to degrees,
aduauncement vnto liuings, wherein the common weale receiueth the
greater blow, the nearer these thinges be to publike execution, and
therefore the playner dealing to preuent mischiefe before it infect, is
the more praiseworthy.
[Sidenote: Admission into colleges.]
As concerning _colleges_ I do not thinke the liuinges in them to be
peculiar, or of purpose ment to the poorer sort onely, whose want that
small helpe could neuer suffice, though there be some prerogatiue
reserued vnto them, in consideration of some great towardnes, which
might otherwise be trod down, and that way is held vp: but that they be
simply preferments for learning, and auauncementes to vertue, as wel in
the wealthy for reward of wel doing, as in the poorer for necessarie
support. And therefore as I giue _admission_ scope to chuse of both
the sortes, so I do restraine it to honest and ciuill towardnes. For
if fauour and friendship not for these furnitures, but for priuate
respectes, carie away elections though with some enterlarding of
towardnes and learning, and some few to giue countenaunce to some
equitie of choice, and theerby to maintaine the credit of such places,
surely the scholers and heades which deuised the sleight, and conceiued
they were not seene, shall repent without recouerie, and finde
themselues bound, and their colleges bowelled, when they shal fele
themselues ouerruled by their owne deuise: bycause such as come in so,
will communicate the like with others, and neuer care for the common,
which were helpt by the priuate. For where fauour bringes in almost
in despite of order, there must fauour be returned with meruelous
disorder, and yet I do not mislike fauour, which helpeth desert,
which otherwise might be foiled, if fauour friended not. But when
the ground wherupon fauour buildes is not so commendable, _founders_
be discouraged, common _prouision_ supplanted, _learning_ set ouer
to _loytering_, _brauerie_ made enheritour to _bookes_. Stirringe
wittes haue their will for the time, and repentance at leasure. The
fault hereof commeth from scholers themselues, which first make way
to sinister meanes, and afterward blame, the verie meane which they
vsed themselues. For finding some ease at first in working their owne
will, either more cunningly to hide some indirect dealing, or more
subtilly to supplant some contrary faction: or in deede desiring rather
by commaundement to force, and so to seeme somebodie, then of dutie
to entreat, and so seeme abiect to honestie: they stumble at the last
vpon the blocke of bondage, being bridled of their owne will, euen when
they are in ruffe, by the selfe same meanes, which brought them vnto
it, and thought so to staule them, as themselues would commaund where
they caused the speed. These fellowes be like to _Horaces_ horse, which
to ouercome the stag, vsed man for his meane once, and his maister
alway: neither refusing the saddle on his ridg, to be rid on, nether
the bit in his mouth, to be bridled by. A braue victory so dearely
bought, to the victours bondage, and perpetuall slauerie. Whereas if
learning and those conditions which I did lymit to a ciuill wit in
this state, were the end in elections, the vnfit should be set ouer to
some other course, in conuenient time: the fittest should be chosen,
the founders mynde fulfilled: some periurie for non perfourmaunce
of statutes auoided: new _patrones_ procured, _religion_ auaunced,
good studentes encouraged, and fauour vpon extreame and importunate
sute disfranchised: which neuer will oppose it selfe to so honest
considerations, so constantly kept: neither euer doth intrude, without
some such sollicitours, as should be sorie for it, and vse no meane
to haue it, which oftimes vse this meane, to do il by warrant, as if
they were forced to that, which in deede they ment before, and sought
fauour but for a shadow to hide their deuise. Now if you that are to
chuse, yeeld so much to your selues, and your owne conceit to bring
your deuises to passe, though ye wring by the waie, and your state in
the ende, why should you not in good truth relent, and giue place your
selues being in places, to your betters and bidders, which gaiue you
the roome, and yet would haue left all to you, if you would haue left
any place to reason: or haue bene led by right, as ye leaned all to
the wronge? you had your will by them, and why not they haue theirs
of you? requitall among equalles is of common curtesie, recompence in
inequalities is enforced of necessitie.
If any metall be to massie, and way downe the ballance, or if any
metallish meane, where money will scale, do enter that fort, where is
small resistance, that is solde, which ought not, the enheritaunce of
vertue: that is bought, which should not, the liuelihood of learning:
that is betrayed, which neither should for feare, nor ought for
freindship, the treasure of the state, and prouision of the countrey.
And if there be neede, which enforceth such dealing, yet deale, where
it is due, and let neede be remedyed, with her owne prouision, not
by vnhonest intrusion. I do not blame any one, bycause my selfe know
none, and I thinke well of most, bycause I know some sincere. But
some thing there is that feedeth the generall complaint, and some
contentious factions there be, that bring catchers into colleges. For
both these two inconueniences, worse then mischeifes as our common law
termeth them, I haue nothing to say more then to renue the memorie
of two accidentes, which happened to the _Romain_ common weale, and
may be vnderstood by scholers that will marke and applie them. 1. The
first is, that in _Tullie_,[55] when _Pontius_ the _Samnite_ wished
that he either had not bene borne vntill, or but then borne, when the
_Romaines_ would haue receiued giftes and rewardes, Why? what if? I
would not haue suffred them to haue reigned one day longer, by selling
their libertie, they should haue become bond. The fellow said much, and
that state felt more, when they fell to fingering.
[Sidenote: The main rot of the Romaine empire.]
2. The second is this, not noted in any one, but obserued by all, that
marke and write of the declining and ruine of the _Romain Empire_.
The principall cause among many, to raze that state, which did rise
in the blood of other nations and fell in their owne, was, when their
generalls vsed the helpe of forreine and barbarous fellowes, late
foes, new freindes, to ouerthrow the contrarie factions in their
ciuill warres, both before and in their Emperours time, and let them
both smell and taste of the _Romish_ wealth and fatnesse of _Italie_.
Wherwith the horesons being rauished, euer as they went home sent more
of their countreymen to serue in seditious or necessarie defenses: till
at the last their whole nations ouerflew that flourishing towne, and
that fertile countrey. Wherby that great abundance, that vnspeakeable
wealth, those inestimable riches, which the whether conquering or
rauening _Romaines_ had gathered together in so many hundred yeares,
from so many seuerall countries, in a verie small time, became a bootie
to that barbarous offall of all kinde of people, which neuer had any,
till they became lordes, both of the _Romain_ substance and the soile
of _Italie_. A glasse for those to gase on, which will rather stirre
to fall, then be still to stand. If ye shew a child an apple, he will
crye for it, but if you make a mightier then your selfe priuie to your
pleasures, if he be desirous to haue, and speede not, he will make you
crye for it.
But now as fauour founded not vpon desert, but vpon some fetch, is foe
to all choice, enforcing for the fauorite, so free admissions into
colledges, by but mildely and honestly replying: vpon fauour may helpe
it in sufficiency, and lighten the booke of some needlesse burthen,
which hurtes not onely in the admission, but also by sending abroade
such broad dealers, which corrupt where they go, and poison more
incurably, bycause of their meane, which is mothered vpon learning,
which the cunninger it is, the craftyer meane it is: and of the more
credit it is, the more conueiance it hath to corrupt with good colour,
though it be to bad, when it is bewrayed. If hope were cut of to
speede by disorder, such wittes would streight waye sorte themselues
to order, as they be not the most blockheades, which offer violence to
order: wherin I must needes say somwhat in plaine truth, and plausible
to.
[Sidenote: The abusing of great personages.]
Those great personages, which be so tempted by the importunity of such
petie companions, as seeke them for protection, to force good and
godly statutes, are litle bound to them. For what do they? Their owne
obscuritie comes in no daunger, as being but vnderlinges, neither much
seene, nor whit cared for, though they cause the mischeife: but they
force good, and well giuen dispositions, excellent and noble natures,
by false and coloured informations, to serue their owne turnes, and
to beguile their great freindes: they bring them in hatred of all
those, which builde vpon the good zeale of vertuous founders. Which
thing reacheth so farre, and to so many, as either the possibilitie to
enioye their benefit doth, or the praise of their doing, to procure
the like: or the protection of posteritie, which cannot but lament
the great misuse, and foull ouerthrow of their ancestours good and
most godly meaning. They cast all men in feare of them to be likewise
forced in their best interest, as a principle to tyrannie, and make
them to be odious to all, whom they would seeme to honour aboue all.
The worst kinde of _caterpillours_, in _countenaunce_ fine and neate,
in _speeche_ delicate and diuine, in _pretence_ holy and heauenly, in
_meaning_ verie furies, and diuells: to themselues scraping howsoeuer
they couer: to nobilitie and countenaunce, whatsoeuer shew they make,
the verie seminarie of most daungerous dishonour, and therfore worthy
to be thrust out, bycause they thirst so much. For if loue and honour
be the treasures of nobility, the contrarie meane howsoeuer it be
coloured deserues coudgelling out, when it croutcheth most. It is
no dishonour to nobilitie, not to haue their will, but it is their
greatest disgrace to yielde to that, by vnreasonable desire, which they
ought not to will, and so make a diuorse betwene honestie and honour,
which is vnseemely, seeing honestie, how basely soeuer some ruffians
regard it, is the verie mother to honour of greatest moment, and in
the best kinde. That such honorable natures yeelde to such importunate
promoters, halfe against their will, bycause otherwise they cannot be
rid of them: their owne and honorable contentment doth oftimes proue,
when they haue bene aunswered truely and duetifully, by such either
companies, or particulars, as haue preferred plaine trueth, before
painted colours, whereby noble dispositions do well declare to the
world, how vnwilling they be to force order by fauour, if they be
enfourmed of the truth: which will alway proue the enfourmers warrant,
and foile such fetchers, when it comes to the hearing. And as the
learned _Quintilian_ sayth, that in a grammarian it is a vertue not
to seeme to know all: so sayth pollicy that in the verie highest, it
is not good to do all, that authoritie and interest in the extremitie
of right maie do, with some warrant to it selfe, though with small
liking, where it goeth. Mine antecedent is of mine owne profession,
which beareth blame of to much boldnesse, and hath bene thought to
presumptuous for knowledg, as _Rhemmius Palæmon_ one of our coate,
was wont to brag, that learning began to liue, and should die with
him: My consequent concerneth my countrey, and good will to nobilitie,
which as in degree can do most, so were it great pitie that it should
be vsed, but to worke the best. My chalenge is to those infamous
meanes, which dishonour their honorable patrones, defeat honest men of
best education, disturbe the state euen while they liue, poison the
posteritie by their president, euen when they are dead.
Now if _choice_ had taken place in the beginning, such impudent wittes
had wonne no place, and noble patrones had shaked of such sutes. For
as deepe waters do seeme not to runne bycause of their stillnesse: so
true vertue and honest learning will tary their calling, and not stirre
to soone, to set forth their stuffe, though they be the deepest and
most worthy the place. I must craue pardon: a well affected maister
speaketh for all poore and toward scholers, well nusled in learning,
well giuen in liuing, and ill thwarted in liuinges, by such visardes
of counterfect countenaunces, which one may more then halfe gesse,
what they will receiue, when none seeth but the offerer: which dare
themselues offer such dishonorable requestes to those personages, at
whose countenaunces, they ought in conscience to tremble, if that
impudencie, which first hath reiected God secretly, and all goodnesse
openly, had not tyrannised them to much, so vilely to abuse, where
they ought to honour. The consideration of the good, the canuasing for
the ill, hath caryed me from colledges, though not from colleginers,
where for necessarie roomes there must be boursares, and why not of
the learned sorte? Which the more towarde they be, the more trusty
they will proue, and cheifly to that colledge, which auaunced them for
value. Neuer wonder if he do sacrifice to the purse, which was admitted
either for it, or by it. And yet there is some wrong, to fill priuate
purses for entring, and to punish the common, when they be entred. If
they could vse it so, as to still it from those, which strayned it from
them, when they were to enter, the cunning were great, and the deceit
not amisse, where craft is allowed to deceiue the deceiuer. But the
common wrings, for the priuate wrong, and there the iniury is.
[Sidenote: Preferment to degrees.]
2. Preferment to degrees in schole may, nay in deede ought to be a
mightier stripper of insufficiencie, bycause that way, the whole
countrie is made either a lamentable spoile to bould ignorance, or
a laudable soyle to sober knowledge. When a scholer is allowed by
authoritie of the vniuersitie, to professe that qualitie, whereof
he beares the title, and is sent abroad with the warrant of his
commencement, and want of his cunning, who made either fauour and
friendship, either countenaunce or canuase, or some other sleight the
meane to enstawle him, what must our common countrie then say, when
she heareth the bragge of the vniuersities title sound in her eares,
and findes not the benefit of the vniuersitie learning to serue her in
neede? Shee must needes thinke that the vnlearned and ignorant creature
is free from blame, bycause he sought to countenaunce himselfe, as
the customarie led him: but she must needes thinke her selfe not
onely not bound to the vniuersitie, but shamefully abused, nay most
vnnaturally offered to the spoile of ignorance and insufficiencie by
the vniuersitie, to whom committing her sight shee is dealt with so
blindly, in whom reposing her trust, she is betrayed so vntruely. For
what is it to say in common collection, when the vniuersitie preferreth
any, to degree: but as if she should protest thus much. Before God and
my countrie, to whom I owe my selfe and my seruice, whereof the one
I cannot deceiue, the other I ought not, I do knowe this man, whom
I now prefer to this degree, in this facultie, in the sufficiencie
of abilitie, which his title pretendeth, not perfunctorilie taken
knowledge of, but thoroughly examined by me, to be well able to
execute in the common weale of my countrie, that qualitie in art and
profession, which his degree endoweth him with: and that my countrie
may rest vpon my credit in securitie for his sufficiencie: and betrust
her selfe vnto him vpon my warrant, which I do seale with the publike
acknowledging of him to be such a one, as his title emporteth, being
consideratly and aduisedly bestowed vpon him by me, as I will answere
almightie God in iudgement, and my countrie in my conscience and
vpon my credit. Now what if he be not such a one? where then is your
aduisednesse? where then is your credit? where then is then your
conscience? nay where then is your God, whom ye called to witnesse?
What if the vniuersitie knew before, that he neither was such a one,
neither like euer to proue any such? let him that weyeth this, if it be
to light, reiect it as counterfect. Let the earnest professours of the
truest religion in the vniuersities at this day call their consciences
to counsell, and redresse the defect, for their owne credit, and
the good of their countrie. If it shall please the vniuersities, to
preferre these considerations of countrie and conscience, before any
priuate persuasion (which if it were roundly repelled a while, would
neuer be so impudent, as so to intrude it selfe) the matter were
ended, and despaire that way would leaue rowme to learning: and send
such fellowes to those faculties, which were fitter for them: and not
suffer them vnder the titles of learning, to supplant the learned, and
forstaull away their liuinges: to the discouraging of the right student
in deede, and the defeating of the state. For if ye rip the cause why
they seeke to set foorth then selues, with such forraine feathers,
being vnlikely to looke on, in their owne coloures, if the eye might
behold that which the minde conceiueth, ye shall finde that their
desire to gaine vnder honorable titles, is the verie grounde whereupon
they goe: which they seeke by indirect wayes, bycause they feele them
selues to be of no direct worth. But what fooles be good scholers in
deede, to lende such dawes their dignities, vnder that borrowed habit,
to rob them of preheminence, and to seeme to be _eagles_, where they
be but _bussardes_? Nay do they not discredit the vniuersitie more?
as if they there were either so simple, as they could not descrie a
_calfe_, or so easie to be entreated, as when they had discried it,
they would sweare by perswasion, that the _calfe_ were a _camell?_ good
my maisters make not all priestes that stand vpon the bridge as the
_Poope_ passeth. For then the cobler as one consecrated, bycause his
person was in compasse, and his showes with in hearing, will sure be a
priest, and set nothing by his naule, and as good as you and as fit for
a benefice, as those that came to take orders in deede, and deserued
them in doing. Looke to it betimes and lende not your garmentes to set
forth _bastardt_ and bold suters, for feare your selues be excluded,
when ye entend to sue, both your labour and your loue being lost,
through your owne follie.
To seeme is not so much in weight as to be, but in paines it is much
more. To counterfeat vertue, and to auoide spying, requireth a long
labour, and daily new deuises: to be vertuouse in deede, and learned
in deede, craues labour at the first, and lendes leysure in the end,
borne out by it selfe, neuer needing any vele. And therefore great
warines must be vsed to discerne and shake of the counterfeat smaller
consideration will soone finde, and sooner content sufficient stuffe.
Let deepe dissembling and dubling _hypocrisie_ leape the ladder, and
honest _learning_ be beholder the while. In these pointes to haue
worthinesse preferred, and to haue choice to seeke, and saue it, if
a teacher deale thus earnestly, as methinke I do now, he may deserue
pardon as I hope I shall haue, considering his end, to him selfe ward
is delite, to his charge is their profit: to his countrie is sound
stuffe sent from him. And can he be but grieued to see the effect so
disorderly defeated, wherunto with infinite toile, with inconparable
care, with incredible paines, he did so orderly proceed? I take it
very tollerable for any, that hath charge of number and multitude to
be carefull for their good, not only in priuate gouernment, but also
in publike protection, so farre, as either the honestie of the cause,
or the dutie to magistrate, will maintaine his attempt. As truely in
learning and learned executions, me thinke it concerneth all men to be
very carefull, bycause the thing tucheth themselues so neare in age,
and theirs so much in youth.
[Sidenote: Auauncement to liuinges.]
3. For the third part which consisteth in _auauncement_ to liuinges, as
it is commonly handled by the highest in state, and eldest in yeares,
which haue best skill to iudge, and least neede to be misled: so it
needes least precept: bycause the misse there is mostwhat without
amendes, being made by great warrant: and the hitting right is the
blessed _fortune_ of ech kinde of state, when value is in place, whence
there is no appeale but pleasure in the perfit: pitie in imperfection:
the common good either carried to ruine by intrusion of insufficiencie,
or strongly supported by sufficient staie. _Repulse_ here is a
miserable stripp, that insufficiencie should be suffered to growe vp so
high, and not be hewed downe before. And some great iniurie is offered
to the bestowers of prefermentes, that they are made obiectes to the
danger of insufficient boldnes, which ought to be cut of by sufficient
modestie, who pretendeth the claime to be her owne of dutie, and to
whom the patrones, would rediliest yeild, if they could discerne and
were not abused by the worthy themselues, which lend the vnworthy the
worth of their countenance to deceiue the disposers, and to beguile
their owne selues. But blind bayard, if he haue any burden that is
worth the taking downe, and bestowing somwhere else, wilbe farre bolder
then a better horse, and so farre from shame, as he will not shrinke
to offer himselfe to the richest sadle, being in deede no better then
a blinde iade and seeking to occupie the stawle where _Bucephalus_ the
braue horse of duety ought to stand. And in this case of preferrement,
store is lightely the greatest enemie to the best choice, bycause in
number no condition wilbe offered, which will not be admitted, though
some do refuse. The preuenting of all or most of these inconueniences,
I do take to be in the right sorting of wittes at the first, when
learning shall be left to them alone, whom nature doth allow by euident
signes, and such sent awaye to some other trades, as are made to that
ende. Wherby the sorters are to haue thankes in the ende of both the
parties, which finding themselues fitted in the best kinde of their
naturall calling, must of necessitie honour them, which vsed such
foresight in their first bestowing.
Thus much haue I marked in clipping of, of that multitude which
oppresseth learning with too too many, as too too many wheresoeuer they
be, ouercharge the soile in all professions. For the matter wheron to
liue iustly and truly being within compasse, and the men which must
liue vpon it, being still without ende, must not desire of maintenaunce
specially if it be ioyned with a porte, wring a number to the wall, to
get wheron to liue? I neede pinch no particular wherethe generall is
so sore gauled. Marke but those professions and occupations, which be
most cloyed vp with number, whether they be bookish or not, and waye
the poorer sort, wheron at the last the pinching doth light, though
it passe many handes before, if to great a multitude making to great a
state do not proue a shrew, then am I deceyued: so that it were good
there were stripping vsed, and that be time in yonger yeares. For
youth being let go forward vpon hope, and chekt with dispaire while
it rometh without purueyaunce, makes marueilous a doe before it will
die. And if no miserable shift will serue at home, verie defection to
the foe, and common enemie will send them abrode, to seeke for that,
which in such a case they are sure to finde. Wherefore as countenaunce
in the ouerflowing number, which findeth place in a state doth infect
extremely, by seeking out vnlawfull and corrosiue maintenaunce: so
roming in the vnbestowed offaull, which findes no place in a state,
doth festure fellonly, by seeking to shake it, with most rebellious
enterprises.
FOOTNOTES:
[53] S. Paul.
[54] Xenop. I. κυρ παιδ.
[55] Offic. 2.
CHAPTER 38.
THAT YOUNG MAIDENS ARE TO BE SET TO LEARNING, WHICH IS PROUED, BY
THE CUSTOME OF OUR COUNTREY, BY OUR DUETIE TOWARDES THEM, BY THEIR
NATURALL ABILITIES, AND BY THE WORTHY EFFECTES OF SUCH AS HAUE BENE
WELL TRAINED. THE ENDE WHERVNTO THEIR EDUCATION SERUETH WHICH IS THE
CAUSE WHY AND HOW MUCH THEY LEARNE. WHICH OF THEM ARE TO LEARNE, WHEN
THEY ARE TO BEGIN TO LEARNE. WHAT AND HOW MUCH THEY MAY LEARNE. OF
WHOM AND WHERE THEY OUGHT TO BE TAUGHT.
When I did appoint the persons, which were to receiue the benefit of
education: I did not exclude young _maidens_, and therefore seeing I
made them one braunche of my diuision, I must of force say somwhat more
of them. A thing perhaps which some will thinke might wel enough haue
bene past ouer with silence, as not belonging to my purpose, which
professe the education of boyes, and the generall traine in that kinde.
But seeing I begin so low as the first _Elementarie_, wherin we see
that young _maidens_ be ordinarily trained, how could I seeme not to
see them, being so apparently taught?
[Sidenote: The proofes why they are to learne.]
And to proue that they are to be trained, I finde foure speciall
reasons, wherof any one, much more all may perswade any their most
aduersarie, much more me, which am for them toothe and naile. 1. The
first is the _maner_ and _custome_ of my countrey, which allowing them
to learne, wil be lothe to be contraried by any of her countreymen.
2. The second is the _duetie_, which we owe vnto them, whereby we are
charged in conscience, not to leaue them lame, in that which is for
them. 3. The third is their owne _towardnesse_, which God by nature
would neuer haue giuen them to remaine idle, or to small purpose. 4.
The fourth is the excellent _effectes_ in that sex, when they haue
had the helpe of good bringing vp: which commendeth the cause of such
excellencie, and wisheth vs to cherishe that tree, whose frute is both
so pleasaunt in taste, and so profitable in triall. What can be said
more? our _countrey_ doth allow it, our _duetie_ doth enforce it, their
_aptnesse_ calls for it, their _excellencie_ commandes it: and dare
priuate _conceit_, once seeme to withstand where so great, and so rare
circunstances do so earnestly commende.
[Sidenote: The custome of our countrey.]
But for the better vnderstanding of these foure reasons, I will examine
euerie of them, somwhat nearer, as inducers to the truth, ear I deale
with the traine. For the first: If I should seeme to enforce any
noueltie, I might seeme ridiculous, and neuer se that thing take place,
which I tender so much: but considering, the _custome_ of my countrie
hath deliuered me of that care, which hath made the _maidens_ traine
her owne approued trauell, what absurditie am I in, to say that is
true, which my countrie dare auow, and daily doth trie? I set not yong
_maidens_ to publike grammer scholes, a thing not vsed in my countrie,
I send them not to the vniuersities, hauing no president thereof in
my countrie, I allow them learning with distinction in degrees, with
difference of their calling, with respect to their endes, wherefore
they learne, wherein my countrie confirmeth my opinion. We see yong
_maidens_ be taught to read and write, and can do both with praise: we
heare them sing and playe: and both passing well, we know that they
learne the best, and finest of our learned languages, to the admiration
of all men. For the daiely spoken tongues and of best reputation in our
time, who so shall denie that they may not compare euen with our kinde
in the best degree, they will claime no other combate, then to talke
with him in that verie tongue, who shall seeke to taunt them for it.
These things our country doth stand to, these qualities their parentes
procure them, as either opportunitie of circunstance will serue, or
their owne power wil extend vnto, or their daughters towardnesse doth
offer hope, to be preferred by, for singularitie of endowment, either
in marriage, or some other meane. Nay do we not see in our countrey,
some of that sex so excellently well trained, and so rarely qualified,
either for the toungues themselues, or for the matter in the toungues:
as they may be opposed by way of comparison, if not preferred as beyond
comparison, euen to the best _Romaines_ or _Greekish paragonnes_ be
they neuer so much praised: to the _Germaine_ or _French_ gentlewymen,
by late writers so wel liked: to the _Italian_ ladies who dare write
themselues, and deserue fame for so doing? whose excellencie is so
geason, as they be rather wonders to gaze at, then presidentes to
follow. And is that to be called in question, which we both dayly see
in many, and wonder at in some? I dare be bould therefore to admit
yong _maidens_ to learne, seeing my countrie giues me leaue, and her
_custome_ standes for me.
[Sidenote: Duetie.]
For the second point. The duetie which we owe them doth straitly
commaund vs to see them well brought vp. For what be young _maidens_ in
respect of our sex? Are they not the seminary of our succession? the
naturall frye, from whence we are to chuse our naturall, next, and most
necessarie freindes? The very selfe same creatures, which were made
for our comfort, the onely good to garnish our alonenesse, the nearest
companions in our weale or wo? the peculiar and priuiest partakers in
all our fortunes? borne for vs to life, bound to vs till death? And can
we in conscience but carefully thinke of them, which are so many wayes
linked vnto vs? Is it either nothing, or but some small thing, to haue
our childrens mothers well furnished in minde, well strengthened in
bodie? which desire by them to maintaine our succession? or is it not
their good to be so well garnished, which good being defeated in them
by our indiligence, of whom they are to haue it, doth it not charge vs
with breache of duetie, bycause they haue it not? They are committed
and commended vnto vs, as pupilles vnto tutours, as bodies vnto heades,
nay as bodies vnto soules: so that if we tender not their education
duetifully, they maye vrge that against vs, if at any time either by
their owne right, or by our default, they winne the vpper roome and
make vs stand bare head, or be bolder with vs to.
They that write of the vse of our bodies, do greatly blame such
parentes, as suffer not their children to vse the left hand, as well
as the right, bycause therby they weaken their strength and the vse of
their limmes: and can we be without blame, who seeke not to strengthen
that, which was once taken from vs, and yet taryeth with vs, as a part
of vs still: knowing it to be the weaker? Or is there any better meane
to strengthen their minde, then that knowledge of God, of religion, of
ciuil, of domesticall dueties, which we haue by our traine, and ought
not to denie them, being comprised in bookes, and is to be compassed in
youth?
That some exercise of bodie ought to be vsed, some ordinarie stirring
ought to be enioyned, some prouision for priuate and peculiar trainers
ought to be made: not onely the ladies of _Lacedæmon_ will sweare, but
all the world will sooth, if they do but wey, that it is to much to
weaken our owne selues by not strengthning their side. That cunning
poet for iudgement in matter, and great philosopher for secrecie in
nature, our well knowen _Virgill_, saw in a goodly horse that was
offered vnto _Augustus Cæsar_ an infirmitie vnperceaued by either
looker on or any of his stable, which came as he said by some weaknes
in the damme, and was confessed to be true. _Galene_ and the whole
familie of Physicians ripping vp our infirmities, which be not to be
auoided, placeth the seminarie and originall, engraffed in nature, as
our greatest and nearest foes. And therfore to be preuented by the
parentes, thorough considerate traine, the best and fairest meane, to
better weake nature: so that of _duety_ they are to be cared for. And
what care in _duetie_ is greater, then this in traine?
[Sidenote: Naturall Towardnesse._]
3. Their _naturall towardnesse_ which was my third reason doth most
manifestly call vpon vs, to see them well brought vp. If nature haue
giuen them abilities to proue excellent in their kinde, and yet thereby
in no point to let their most laudable dueties in mariage and matche,
but rather to bewtifie them, with most singular ornamentes, are not
we to be condemned of extreme vnnaturallnes, if we gay not that by
discipline, which is giuen them by _nature_? That naturally they are
so richly endowed, all _Philosophie_ is full, no _Diuinitie_ denyes,
_Plato_[56] and his _Academikes_ say, that all vertues be indifferent,
nay all one in man and woman: sauing that they be more strong and more
durable in men, weaker and more variable in wymen. _Xeno_ and his
_Stoikes_ though they esteeme the ods betwene man and woman naturally
to be as great as the difference, betwene an heauenly and an earthly
creature, which _Plato_ did not, making them both of one mould, yet
they graunt them equalitie and samenesse in vertue, though they deliuer
the strength and constancie ouer vnto men, as properly belonging vnto
that side. _Aristotle_ and his _Peripatetikes_ confessing them both
to be of one kinde, though to different vses in _nature_, according
to those differences in _condition_, appointeth them differences in
_vertue_, and yet wherin they agree: alloateth them the same. When they
haue concluded thus of their naturall abilities, and so absolutely
entitled them vnto all vertues, they rest not there, but proceede on
further to their education in this sorte. That as naturally euery one
hath some good assigned him, whervnto he is to aspire, and not to cease
vntill he haue obtained it, onlesse he will by his owne negligence
reiect that benefit, which the munificence of _nature_ hath liberally
bestowed on him: so there is a certaine meane, wherby to winne that
perfitly, which _nature_ of her selfe doth wish vs franckly. This meane
they call _education_, whereby the naturall inclinations be gently
caryed on, if they will curteously follow, or otherwise be hastened,
if they must needes be forced, vntill they ariue at that same best,
which _nature_ bendeth vnto with full saile, in those fairer, which
follow the traine willingly, in those meaner, which must be bet vnto
it. And yet euen there where it is sorest laboured, it worketh some
effecte vnworthy of repentaunce, and is better forced on in youth, then
forgon in age: rather in children with feare, then not in men with
greife. Now as the inclinations be common to both the kindes, so they
deuide the meane of education indifferently betwene both. Which being
thus, as both the truth tells the ignorant, and reading shewes the
learned, we do wel then perceaue by _naturall men_, and _Philosophicall
reasons_, that young _maidens_ deserue the traine: bycause they haue
that treasure, which belongeth vnto it, bestowed on them by _nature_,
to be bettered in them by _nurture_. Neither doth _religion_ contrarie
religious _nature_. For the _Lorde_ of _nature_, which created
that motion to continue the consequence of all liuing creatures,
by succession to the like, by education to the best, appointing
either kinde the limittes of their duetie, and requiring of either
the perfourmaunce therof, alloweth all such ordinarie and orderly
meanes, as by his direction in his word may bring them both from his
appointment to their perfourmaunce, from the first starting place,
to the outmost gole: that is vnto that good, which he hath assigned
them, by such wayes, as he hath willed them: so that both by _nature_
the most obedient seruant, and by the _Lorde_ of _nature_ our most
bountifull _God_, we haue it in commandement not onely to traine vp our
owne sex, but also our female, seeing he hath to require an account for
naturall talentes of both the parties, vs for directing them: them for
perfourmance of our direction.
[Sidenote: Excellent effectes._]
4. The excellent effectes of those women, which haue bene verie well
trained, do well declare, that they deserue the best training: which
reason was my last in order, but not my least in force, to proue their
more then common excellencie. This is a point of such galancie, if
my purpose were to praise them, as it is but to giue precept, how
to make them praiseworthie, as I might soner weary my selfe with
reckening vp of writers, and calling worthie wymen to be witnesses in
their owne cause then worthely to expresse their weight and worth,
bycause I beleeue that to be most true, which is cronicled of them. I
will not medle with any moe writers to whom wymen are most bound, for
best speaking of them, and most spreading of their vertues, then with
one onely man a single witnes in person, but aboue all singularitie
in profe: the learned and honest _Plutarch_, whose name emporteth a
princis treasure, whose writings witnes an vnwearied trauel, whose
plaine truth was neuer tainted. Would he so learned, so honest, so
true, so sterne, haue become such a trumpet for their fame, to triumph
by, so haue gratified that sex, whom he stood not in awe of: so haue
beutified their doings, whom he might not haue medled with, so haue
auaunced their honour, to hasard his owne sex, by setting them so hie,
if he had not resolutely knowne the truth of his subiect? he durst
be so bould with his owne Emperour the good _Traian_, to fore his
scholer, in his epistle to him before his booke of gouerning the comon
weale, as to say and call his booke to witnes thereof, that if he went
to gouerne, and ouerthrew the state, he did it not by the authoritie of
_Plutarch_, as disauowing his scholer, if he departed from his lessons.
And would that courage haue bene forced to frame a false argument? or
is so great a truth not to haue so great a credit? howsouer some of the
lighter heades haue lewdly belyed them, or vainly accused them: yet
the verie best and grauest writers thinke worthely of them, and make
report of them with honour. _Ariosto_ and _Boccacio_ will beloth to be
tearmed light, being so great doctours in their diuinitie, yet they be
somwhat ouer heauie to wymen, without any great weight as in generall
the _Italian_ writers be, which in the middest of their louing leuities
still glaunce at their lightnes, and that so beyound all manhoode, as
they feele their owne fault, and dispaire of reconcilement, though
they crie still for pardon. As those men know well, which will rather
meruell, that I haue red those bookes, then mistrust my report, which
they know to be true. In all good and generally authorised histories,
and in many particuler discourses, it is most euident, that not onely
priuate and particular wymen, being very well trained, but also great
princesses and gallant troupes of the same sex haue shewed fourth in
them selues meruelous effectes of vertue and valure. And good reason
why. For where naturally they haue to shew, if education procure
shew, is it a thing to be wondered at? Or is their singularitie lesse
in nature, bycause wymen be lesse accustomed to shew it, and not so
commonly employed, as we men be? Yet whensoeuer they be, by their
dealinges they shew vs that they haue no dead flesh nor any base
mettle. Well, I will knit vp this conclusion and burne day light no
longer, to proue that carefully, which all men may see clearely, and
ther aduersaries grieue at, bycause it confutes their follie, which
vpon some priuate errour of their owne, to seeme fautles in wordes,
where they be faithles in deedes, blame silly wymen as being the onely
cause why they went awrie.
That yong _maidens_ can learne, nature doth giue them, and that
they haue learned, our experience doth teach vs, with what care to
themselues, them selues can best witnes, with what comfort to vs, what
forraine example can more assure the world, then our diamond at home?
our most deare soueraine lady and princesse, by nature a woman, by
vertue a worthy, not one of the nyne, but the tenth aboue the nyne,
to perfit in her person that absolute number, which is no fitter
to comprehend all absolutnes in Arithmetike, then she is knowne to
containe al perfections in nature, all degrees in valure, and to become
a president: to those nyne worthy men, as _Apollo_[57] is accounted
to the nyne famouse wymen, she to vertues and vertuous men, he to
muses, and learned wymen: thereby to proue _Plutarches_ conclusion
true, that oppositions of vertues by way of comparison is their chiefe
commendation. Is _Anacreon_ a good poet, what say you to _Sappho_?
Is _Bacis_ a good prophet, what say you to _Sibill_? was _Sesostris_
a famouse prince, what say you to _Semiramis_? was _Seruius_ a noble
king, what say you to _Tanaquill_? was _Brutus_ a stowt man, what say
you to _Porcia_? Thus reasoneth _Plutarch_,[58] and so do I, is it
honorable for _Apollo_ a man to haue the presidencie ouer nyne wymen,
the resemblers of learning? then more honorable it is for our most
worthy _Princesse_ to haue the presidencie ouer nyne men, the paragons
of vertue: and yet to be so familiarly acquainted with the nyne
_muses_, as they are in strife who may loue her best, for being best
learned? for whose excellent knowledge and learning, we haue most cause
to reioyce, who tast of the frute: and posteritie to praise, which
shall maintaine her memorie: though I wish their memorie abridged, to
haue our tast enlarged: our prouing lengthened, to haue their praising
shortened: to be glad that we haue her, not to greue, that we had her:
as that omnipotent god, which gaue her vnto vs, when we had more neede
of such a prince, then shee of such a people, will preserue her for
vs, I do nothing dout, that we both may serue him, she as our carefull
soueraine, to set forth his glory, we as her faithfull subiectes, to
submit our selues to it.
If no storie did tell it, if no state did allow it, if no example
did confirme it, that yong _maidens_ deserue the trayning, this our
owne myrour, the maiestie of her sex, doth proue it in her owne
person, and commendes it to our reason. We haue besides her highnes
as vndershining starres, many singuler ladies and gentlewymen, so
skilfull in all cunning, of the most laudable, and loueworthy qualities
of learning, as they may well be alleadged for a president to prayse,
not for a pattern to proue like by: though hope haue a head, and nature
be no nigard, if education do her dutie, and will seeke to resemble
euen where presidentes be passing, both hope to attaine to, and
possibilitie to seeme to. Wherefore by these profes, I take it to be
very clear, that I am not farre ouershot, in admitting them to traine
being so traineable by nature, and so notable by effectes.
[Sidenote: The ende of learning in yong maides.]
But now hauing graunted them the benefit and society of our education,
we must assigne the end, wherfore their traine shall serue, whereby
we may apply it the better. Our owne traine is without restraint for
either matter or maner, bycause our employment is so generall in all
thinges: theirs is within limit, and so must their traine be. If a yong
_maiden_ be to be trained in respect of mariage, obedience to her head,
and the qualities which looke that way, must needes be her best way:
if in regard of necessitie to learne how to liue, artificiall traine
must furnish out her trade: if in respect of ornament to beawtifie
her birth, and to honour her place, rareties in that kinde and seemly
for that kinde do best beseeme such: if for gouernment, not denyed
them by God, and deuised them by men, the greatnes of their calling
doth call for great giftes, and generall excellencies for generall
occurrences. Wherefore hauing these different endes alwayes in eye,
we may point them their traine in different degrees. But some _Timon_
will say, what should wymen do with learning? Such a churlish carper
will neuer picke out the best, but be alway ready to blame the worst.
If all men vsed all pointes of learning well, we had some reason to
alleadge against wymen, but seeing misuse is common to both the kinds,
why blame we their infirmitie, whence we free not our selues? Some
wymen abuse writing to that end, some reading to this, some all that
they learne any waye, to some other ill some waye. And I praie you
what do we? I do not excuse ill: but barre them from accusing, which
be as bad themselues: vnlesse they will first condemne themselues,
and so proceede in their plea with more discretion after a repentant
discouerie. But they will not deale thus, they will rather retire for
shame and proue to be nonsuite, then confesse themselues faulty and
blush for their blaming. Wherfore as the communitie of vertues, argueth
the communitie of vices naturally in both: so let vs in that point
enterchaunge forgiuenesse, and in hope of the vertues direct to the
best, not for feare of the vices, make an open gap for them. Wherefore
in directing of that traine, which I do assigne vnto young maidens,
I will follow this methode, and shew which of them be to learne, and
when, what and how much, where and of whom.
[Sidenote: Which and when.]
As concerning those which are to be trained, and when they are to
begin their traine, this is my opinion. The same restraint in cases
of necessitie, where they conueniently cannot, and the same freedom
in cases of libertie, when they commodiously may, being reserued to
parentes in their daughters, which I allowed them in their sonnes,
and the same regard to the weaknesse and strength of their witts
and bodies, the same care for their womanly exercises, for helpe of
their health, and strength of their limmes, being remitted to their
considerations, which I assigned them in their sonnes, I do thinke the
same time fit for both, not determinable by yeares, but by ripenesse
of witte to conceiue without tiring, and strength of bodie to trauell
without wearying. For though the girles seeme commonly to haue a
quicker ripening in witte, then boyes haue, for all that seeming,
yet it is not so. Their naturall weaknesse which cannot holde long,
deliuers very soone, and yet there be as prating boyes, as there be
pratling wenches. Besides, their braines be not so much charged,
neither with weight nor with multitude of matters, as boyes heades
be, and therefore like empty caske they make the greater noise. As
those men which seeme to be very quicke witted by some sudden pretie
aunswere, or some sharp replie, be not alwaye most burthened, neither
with lettes, nor learning, but out of small store, they offer vs still
the floore, and holde most of the mother. Which sharpnesse of witte
though it be within them, as it bewraeth it selfe: yet it might dwell
within them a great while, without bewraying of it selfe, if studie
kept them still, or great doinges did dull them: as slight dealinges
and imperious, do commonly maintaine that kinde of courage. Boyes haue
it alwaye, but oftimes hide it, bycause their stuffe admitteth time:
wenches haue it alwaye, and alwaye bewray it, bycause their timber
abides no tarying. And seeing it is in both, it deserues care in both,
neither to timely to stirre them, nor let them loyter to long. As for
bodies the _maidens_ be more weake, most commonly euen by nature, as
of a moonish influence, and all our whole kinde is weake of the mother
side, which when she was first made, euen then weakned the mans side.
Therefore great regard must be had to them, no lesse, nay rather more
then to boyes in that time. For in proces of time, if they be of worth
themselues, they may so matche, as the parent may take more pleasure
in his sonnes by law, then in his heires by nature. They are to be the
principall pillers in the vpholding of housholdes, and so they are
likely to proue, if they proue well in training. The dearest comfort
that man can haue, if they encline to good: the nearest corrosiue if
they tread awry. And therfore charilie to be cared for, bearing a
iewell of such worth, in a vessel of such weaknesse. Thus much for
there persons whom I turne ouer to the parentes abilitie for charge: to
their owne capacitie for conceit: in eche degree some, from the lowest
in menaltie, to the highest in mistriship.
The time hath tied it selfe to strength in both parts, for the bodie to
trauell, for the soule to conceiue. The exercises pray in no case to be
forgot as a preseruatiue to the body, and a conserue for the soule.
[Sidenote: What.]
For the matter what they shall learne, thus I thinke, following the
custome of my countrie, which in that that is vsuall doth lead me on
boldly, and in that also which is most rare, doth shew me my path, to
be already troden. So that I shall not neede to erre, if I marke but
my guide wel. Where rare excellencies in some wymen, do but shew vs
some one or two parentes good successe, in their daughters learning,
there is neither president to be fetcht, nor precept to be framed. For
preceptes be to conduct the common, but these singularities be aboue
the common, presidentes be for hope, those pictures passe beyond al
hope. And yet they serue for profe to proceede by in way of argument,
that wymen can learne if they will, and may learne what they list,
when they bend their wittes to it. To learne to read is very common,
where conuenientnes doth serue, and _writing_ is not refused, where
oportunitie will yeild it.
[Sidenote: Reading.]
_Reading_ if for nothing else it were, as for many thinges
else it is, is verie needefull for religion, to read that which they
must know, and ought to performe, if they haue not whom to heare,
in that matter which they read: or if their memorie be not stedfast,
by reading to reuiue it. If they heare first and after read of the
selfe same argument, reading confirmes their memorie. Here I may not
omit many and great contentmentes, many and sound comfortes, many and
manifoulde delites, which those wymen that haue skill and time to
reade, without hindering their houswifery, do continually receiue by
reading of some comfortable and wise discourses, penned either in forme
of historie, or for direction to liue by.
[Sidenote: Writing.]
As for _writing_, though it be discommended for some priuate cariages,
wherein we men also, no lesse then wymen, beare oftentimes blame, if
that were a sufficient exception why we should not learne to write, it
hath his commoditie where it filleth in match, and helpes to enrich the
goodmans mercerie. Many good occasions are oftentimes offered, where
it were better for them to haue the vse of their pen, for the good
that comes by it, then to wish they had it, when the default is felt:
and for feare of euill, which cannot be auoided in some, to auert that
good, which may be commodious to many.
[Sidenote: Musike.]
_Musicke_ is much vsed, where it is to be had, to the parentes delite,
while the daughters be yong, more then to their owne, which commonly
proueth true, when the yong wenches become yong wiues. For then lightly
forgetting _Musicke_ when they learne to be mothers, they giue it in
manifest euidence, that in their learning of it, they did more seeke to
please their parentes, then to pleasure themselues. But howsoeuer it
is, seeing the thing is not reiected, if with the learning of it once,
it may be retained still (as by order it may) it is ill let go, which
is got with great paines, and bought with some cost. The learninge
to sing and plaie by the booke, a matter soone had, when _Musike_ is
first minded, which still preserue the cunning, though discontinuance
disturbe. And seeing it is but litle which they learne, and the time
as litle wherein they learne, bycause they haste still on toward
husbandes, it were expedient, that they learned perfitly, and that
with the losse of their pennie, they lost not their pennieworth also,
besides the losse of their time, which is the greatest losse of all. I
medle not with _nedles_, nor yet with _houswiferie_, though I thinke
it, and know it, to be a principall commendation in a woman: to be able
to gouerne and direct her houshold, to looke to her house and familie,
to prouide and keepe necessaries, though the goodman pay, to know the
force of her kitchen, for sicknes and health, in her selfe and her
charge: bycause I deale onely with such thinges as be incident to their
learning. Which seeing the custome of my country doth permit, I may not
mislike, nay I may wish it with warrant, the thing being good and well
beseeming their sex. This is the most so farre as I remember, which
they commonly vse in youth, and participate with vs in. If any parent
do priuately traine vp his children of either sex in any other priuate
fantsie of his owne, I cannot commend it, bycause I do not know it, and
if it fortune to die within his priuate walles, I cannot giue it life
by publike rehearsall. The common and most knowne is that, which I haue
saide.
[Sidenote: How much.]
The next pointe _how much_, is a question of more enquirie, and
therefore requireth aduised handling. To appoint besides these thinges,
which are already spoken of, how much further any _maide_ maye proceede
in matter of learning and traine, is a matter of some moment, and
concerneth no meane ones. And yet some petie lowlinges, do sometimes
seeke to resemble, where they haue small reason, and will needes seeme
like, where their petieship cannot light, vsing shew for a shadow,
where they haue no fitter shift. And therfore in so doing, they passe
beyond the boundes both of their birth, and their best beseeming. Which
then discouereth a verie meere follie, when a meane parent traineth
vp his daughter hie in those properties, which I shall streight waye
speake of, and she matcheth lowe, but within her owne compasse. For in
such a case those ouerraught qualities for the toyousnesse therof being
misplaced in her, do cause the young woman rather to be toyed withall,
as by them giuing signe of some idle conceit otherwise, then to be
thought verie well of, as one wisely brought vp. There is a comlynesse
in eche kinde, and a decentnesse in degree, which is best obserued,
when eche one prouides according to his power, without ouerreaching. If
some odde property do worke preferrement beyond proportion, it commonly
stayes there, and who so shootes at the like, in hope to hit, may
sooner misse: bycause the wayes to misse be so many, and to hit is but
one, and wounders which be but onse seene, be no examples to resemble.
Euery _maide_ maye not hope to speede, as she would wishe, bycause
some one hath sped better then she could wishe.
Where the question is _how much_ a woman ought to learne, the aunswere
may be, so much as shall be needefull. If that also come in doubt,
the returne may be, either so much as her parentes conceiue of her in
hope, if her parentage be meane, or prouide for her in state, if her
birth beare a saile. For if the parentes be of calling, and in great
account, and the daughters capable of some singular qualities, many
commendable effects may be wrought therby, and the young maidens being
well trained are verie soone commended to right honorable matches,
whom they may well beseeme, and aunswere much better, their qualities
in state hauing good correspondence, with their matches of state, and
their wisedoms also putting to helping hand, for the procuring of their
common good. Not here to note, what frute the common weale may reape,
by such witts so worthily aduaunced, besides their owne priuate. If the
parentes be meane, and the _maidens_ in their training shew forth at
the verie first some singular rarenesse like to ensue, if they florish
but their naturall, there hope maye grow great, that some great matche
may as well like of a young maiden excellently qualified, as most do
delite in brute or brutish thinges for some straunge qualitie, either
in nature to embrase, or in art to maruell. And yet this hope may
faile. For neither haue great personages alwaye that iudgement, nor
young _maidens_ alwaye that fortune, though the _maidens_ remaine the
gainers, for they haue the qualities to comfort their mediocrity, and
those great ones want iudgement to set forth their nobilitie.
This _how much_ consisteth either in perfiting of those forenamed
foure, _reading_ well, _writing_ faire, _singing_ sweete, _playing_
fine, beyond all cry and aboue all comparison, that pure excellencie
in things but ordinarie may cause extraordinarie liking: or else in
skill of languages annexed to these foure, that moe good giftes may
worke more wounder. “For meane is a maime where excellencie is the
maruell.” To hope for hie mariages, is good meat, but not for mowers,
to haue leasure to take delite in these gentlewomanly qualities, is
no worke for who will: Nay to be a paragon among princes, to vse such
singularities, for the singular good of the general state, and the
wonder of her person, were a wish in dispaire, were not true proofe
the iust warrant, that such a thing may be wished, bycause in our
time we haue found it, euen then, when we did wish it most, and in the
ende more maruellous, then at first we durst haue wished. The euentes
in these wymen which we see in our dayes, to haue bene brought vp in
learning, do rule this conclusion. That such personages as be borne to
be princes, or matches to great peeres, or to furnish out such traines,
for some peculiar ornamentes to their place and calling, are to receiue
this kinde of education in the highest degree, that is conuenient
for their kinde. But princely _maidens_ aboue all: bycause occasion
of their height standes in neede of such giftes, both to honour
themselues, and to discharge the duetie, which the countries, conmitted
to their hands, do daily call for, and besides what matche is more
honorable, then when desert for rare qualities, doth ioine it selfe,
with highnesse in degree? I feare no workmanship in wymen to giue them
_Geometrie_ and her sister sciencies: to make them _Mathematicalls_,
though I meane them _Musicke_: nor yet barres to plead at, to leaue
them the lawes: nor vrinalls to looke on, to lend them some Physicke,
though the skil of herbes haue bene the studie of nobilitie, by the
_Persian_ storie, and much commended in wymen: nor pulpittes to preach
in, to vtter their _Diuinitie_: though by learning of some language,
they can talke of the lining: and for direction of their life, they
must be afforded some, though not as preachers and leaders: yet as
honest perfourmers, and vertuous liuers. _Philosophie_ would furnish
their generall discourses, if their leasure could entend it: but the
knowledge of some toungues, either of substaunce in respect of deeper
learning, or account for the present time may verie well be wisht them:
and those faculties also, which do belong to the furniture of speache,
may be verie well allowed them, bycause toungues be most proper,
where they do naturally arme. If I should allow them the _pencill_
to draw, as the penne to write, and thereby entitle them to all my
Elementarie principles, I might haue reason for me. For it neither
requireth any great labour to fraye young maidens from it, and it would
helpe their nedle, to beautifie their workes: and it is maintainable
by very good examples euen of their owne kinde. _Timarete_[59] the
vertuous, daughter to _Mycon_: _Irene_ the curteous, daughter to
_Cratinus_: _Aristarete_ the absolute, daughter to _Nearchus_: _Lala_
the eloquent, and euer maide of _Cyzicus_: _Martia_ the couragious,
daughter to _Varro_ the best learned and most loued of any _Romain_,
and many mo besides, did so vse the _pencill_, as their fame therefore
is so much the fairer, bycause the fact in that sex is so seldome and
rare.
And is not a young gentlewoman, thinke you, thoroughly furnished, which
can reade plainly and distinctly, write faire and swiftly, sing cleare
and sweetely, play wel and finely, vnderstand and speake the learned
languages, and those toungues also which the time most embraseth, with
some _Logicall_ helpe to chop, and some _Rhetoricke_ to braue. Besides
the matter which is gathered, while these toungues be either learned,
or lookt on, as wordes must haue seates, no lesse then rayment bodies.
Were it any argument of an vnfurnished maiden, besides these qualities
to draw cleane in good proportion, and with good symmetrie? Now if she
be an honest woman, and a good housewife to, were she not worth the
wishing, and worthy the shryning? and yet such there be, and such we
know. Or is it likely that her children shalbe eare a whit the worse
brought vp, if she be a _Lælia_, an _Hortensia_, or a _Cornelia_, which
were so endued and noted for so doing? It is written of _Eurydice_ the
_Epirote_[60] that after she began to haue children, she sought to haue
learning, to bring then vp skilfully, whom she brought forth naturally.
Which thing she perfourmed in deede, a most carefull mother, and a
most skilfull mistresse. For which her well doing, she hath wonne the
reward, to be enrowled among the most rare matrones.
[Sidenote: Where and when.]
Now there is nothing left to ende this treatise of young _maidens_,
but where and vnder whom, they are to learne, which question will be
sufficiently resolued, vpon consideration of the time how long they
are to learne, which time is commonly till they be about thirtene or
fouretene yeares old, wherein as the matter, which they must deale
with all, cannot be very much in so litle time, so the perfitting
thereof requireth much trauel, though their time be so litle, and
there would be some shew afterward, wherein their trayning did auaile
them. They that may continue some long time at learning, thorough the
state and abilitie of their parentes haue also their time and place
sutably appointed, by the foresight of their parentes. So that the time
resting in priuate forecast, I can not reduce it to generall precept,
but onely thus farre, that in perfitnes it may shew, how well it was
employed.
[Sidenote: The places.]
The places wherein they learne be either _publike_, if they go forth to
the _Elementarie_ schole, or _priuate_ if they be taught at home. The
teacher either of their owne sex or of ours.
For _publike_ places, bycause in that kinde there is no publike
prouision, but such as the professours of their training do make of
them selues, I can say little, but leaue them to that and to their
parentes circumspection, which both in their being abroad, during their
minority, and in bringing them vp at home after their minoritie, I know
will be very diligent to haue all thinges well. For their teachers,
their owne sex were fittest in some respectes, but ours frame them
best, and with good regard to some circumstances will bring them vp
excellently well, specially if their parentes be either of learning
to iudge, or of authoritie to commaund, or of both, to do both, as
experience hath taught vs in those, which haue proued so well. The
greater borne Ladyes and gentlewymen, as they are to enioy the benefit
of this education most, so they haue best meanes to prosecute it best,
being neither restrained in wealth, but to haue the best teachers, and
greatest helpes: neither abbridged in time, but to ply all at full. And
thus I take my leaue of yong maidens and gentlewymen, to whom I wish as
well, as I haue saide well of them.
CHAPTER 39.
OF THE TRANING VP OF YONG GENTLEMEN. OF PRIUATE AND PUBLIKE EDUCATION,
WITH THEIR GENERALL GOODS AND ILLES. THAT THERE IS NO BETTER WAY FOR
GENTLEMEN TO BE TRAINED BY IN ANY RESPECT THEN THE COMMON IS BEING
WELL APPOINTED. OF RICH-MENS CHILDREN WHICH BE NO GENTLEMEN. OF
NOBILITIE IN GENERALL. OF GENTLEMANLIE EXERCISES. WHAT IT IS TO BE A
NOBLEMAN, OR A GENTLEMAN. THAT INFIRMITIES IN NOBLE HOUSES BE NOT TO
BE TRIUMPHED OUER. THE CAUSES AND GROUNDES OF NOBILITIE. WHY SO MANY
DESIRE TO BE GENTLEMEN. THAT GENTLEMEN OUGHT TO PROFESSE LEARNING AND
LIBERALL SCIENCES FOR MANY GOOD AND HONORABLE EFFECTES. OF TRAUELLING
INTO FORRAINE COUNTRIES: WITH ALL THE BRAUNCHES ALLOWANCE AND
DISALLOWANCE THEREOF: AND THAT IT WERE TO BE WISHED, THAT GENTLEMEN
WOULD PROFESSE, TO MAKE SCIENCES LIBERALL IN VSE, WHICH ARE LIBERALL
IN NAME. OF THE TRAYNING VP OF A YONG PRINCE.
In the last title I did declare at large, how yong maidens in ech
degree were to be auaunced in learning, which me thought was verie
incident to my purpose, bycause they be counter-braunches to vs in the
kinde of mortall and reasonable creatures, and also for that in eche
degree of life, they be still our mates, and sometime our mistresses,
through the benefit of law, and honorablenes of birth. Now considering
they ioyne allway with vs in number and nearenes, and sometime exceede
vs in dignitie and calling: as they communicate with vs in all
qualities, and all honours euen vp to the scepter, so why ought they
not in any wise but be made communicantes with vs in education and
traine, to performe that part well, which they are to play, for either
equalitie with vs, or soueraintie aboue vs? Here now ensueth another
title of meruelous importaunce, for the kinde of people, whereof I am
to entreat: bycause their state is still in the superlatiue, and the
greatest executions be theirs by degree, though sometime they leese
them by their owne default, and set them ouer to such, as nature
maketh noble by ingenerate vertues. I meane the trayning vp of yong
_gentlemen_ in euery degree and to what so euer ascent, bycause euen
the crowne and kingdome is their height, though it come to the female,
when their side faileth. For _gentlemen_ will commonly be exempt from
the common, as in title, so also in traine, refrayning the publike,
though they hold of the male, and preferring the priuate, to be liker
to maidens, whose education is most priuate, bycause of their kinde,
and therefore not misliked: whereas yong gentlemen should be publike,
bycause of their vse. And for not being such, they beare some blame, as
therein contrarying both all the best ordered common weales, and all
the most excellent and the learnedest writers, which bring vp euen the
best princes allway with great company.
But seeing they wilbe priuate, and I take vpon me not to leap ouer
any, which light within my compasse, and chiefly yong gentlemen, whose
ordinarie greatnes is to gouerne our state, and to be publike pillers
for the prince to leane on, and the people to staie by: their priuate
choice commaundes me a priuate consideration, which in yong gentlewymen
needed not any handling, bycause it beseemeth them to be taught in
priuate: in _gentlemen_ it needeth, the case being doubtfull, whether
priuate trayning be their best or no. And though this argument succede
yong maidens in order of methode, I hope yong gentlemen will not be
offended neither with me for the placing, seeing the other sex is in
possesssion of prerogatiue, nor with them for being so placed, which
haue wone the best place.
[Sidenote: Of priuate education.]
[Sidenote: Priuate.]
[Sidenote: Education.]
This question for the bringing vp of yong gentlemen offereth the
deciding of an other ordinarie controuersie, betwene _publike_
education and _priuate_, which verie name in nature is enemy to
publike, as inclosure is to common, and swelling to much ouerlayeth
the common, not onely in _education_, where it both corrupteth by
planting a to priuate habit, and is corrupted it selfe by a degenerate
forme, but also in most thinges else. Yet do I not deny both personall
properties and priuate realities, which law doth allow in priuate
possessions, euen there, where friendship makes thinges to be most
common by participation. I will therefore speake a litle of this
_priuate_ traine, before I passe to the _education_ of _gentlemen_.
What doe these two wordes import, _priuate education_? _Priuate_ is
that, which hath respect in all circumstances to some one of choice: as
_publike_ in all circumstances regardeth euery one alike. _Education_
is the bringing vp of one, not to liue alone, but amongest others,
(bycause companie is our naturall cognisaunce) whereby he shall be best
able to execute those doings in life, which the state of his calling
shall employ him vnto, whether _publike_ abrode, or _priuate_ at home,
according vnto the direction of his countrie, whereunto he is borne,
and oweth his whole seruice. All the functions here be publike and
regard euery one, euen where the thinges do seeme to be most priuate,
bycause the maine direction remaineth in the publike, and the priuate
must be squared, as it will best ioyne with that: and yet we restraine
_education_ to _priuate_, all whose circumstaunces be singular to one.
As if he that were brought vp alone, should also euer liue alone, as
if one should say, I will haue you to deale with all, but neuer to see
all: your end shalbe _publike_, your meane shalbe _priuate_, that is
to say, such a meane as hath no minde to bring you to that end, which
you seeme to pretend: Bycause naturally _priuate_ is sworne enemy to
_publike_ in all euentes, as it doth appeare when _priuate_ gaine
vndoeth the common, though _publike_ still pretend friendship to all
that is _priuate_ in distributiue effects, as it is plainely seene
when the _publike_ care doth helpe ech _priuate_, and by cherishing
the singuler maintaineth the generall, whereas the priuate letteth the
publike drowne, so it selfe may flete aboue. For in deed they march
mostwhat from seuerall groundes to seuerall issues by most seuerall
and least sutable meanes, the one in nature a rowmy _pallace_ full
of most varietie to content the minde, the other a close _prison_,
tedious to be tied to, where the sense is shackled: the one in her
kinde, a _libertie_, a broade _feild_, an open _aire_, the other in the
contrarie kinde, a _pinfold_, a _cage_, a _cloister_: Neither do I take
these tearmes to make a fit diuision, where the end is still _common_
and the abuse _priuate_. For how can _education_ be _priuate_? it
abuseth the name as it abuseth the thing. If they will say _education_
is either good or ill, and vse the naturall name, then methinke the
disembling which is shadowed in the tearme _priuate_ would soone
appeare: though there can be no worse name then _priuate_, sauing where
the publike doth appoint it, which in education it will not, thereby to
foster her owne foe: though in possessions it do, to haue subsidies to
sustaine, and paiements to maintaine her great common charge.
And though in communities of kinde which naturally is deuided into
spieces, _nature_ engraffe _priuate_ differences for distinction sake,
as _reason_ in man to part him from a beast, yet that difference
remaineth one still, bycause there is none better: which countenaunce
of best cannot here be pretended, bycause in _education priuate_ is the
worst. This _priuate_ renting in sunder of persons, for a pretended
best _education_, which must passe on togither after _education_ is
verie daungerous in all daies, for many priuate pushes, while euery
parent can serue his owne humour, be it neuer so distempered: by the
secrecie of his owne house, not to be discouered: by the choyce of his
teacher, which will be ready to follow, if he forgoe not in folley: by
the obedience of his child, which must learne as he is led, or else be
beaten for not learning: which must obey as he is bid, or else lease
his parent blessing. In _publicke_ schooles this swaruing in affection
from the _publicke_ choice in no case can be. The master is in eye,
what he saith is in eare: the doctrine is examined: the childe is not
alone, and there must he learne that which is laid vnto him in the
hearing of all and censure of all. Whatsoeuer inconueniences do grow
in _common_ schooles, (as where the dealers be men, how can there be
but maimes?) yet the _priuate_ is much worse, and hatcheth moe odde
ills. Naturally it is not built vpon vnitie, brad by disunion, to seeme
to see more then the common man doth, to seeme to preuent that by
_priuate_ wit, which the common doth incurre by vnaduised follie: to
seeme to gaine more in secrecie, then the common giues in ciuilitie.
By cloistering from the common it will seeme to keepe a countenaunce
farre aboue the common, euen from the first cradle. Wherby it becomes
the _puffer_ vp to _pride_ in the recluse, and the _direction_ to
_disdaine_, by dreaming still of bettership: the enemie to vnitie,
betwene the vnequall: the ouerwayning of ones selfe, not compared with
others, the disiointing of agreement, where the higher contemneth his
inferiour with skorne, and the lower doth stomacke his superiour with
spite: the one gathering snuffe, the other grudge.
This kinde of traine which soweth the corne of dissension by
difference, where the haruest of consent is the harbour of common
loue, the indissoluble chaine of countriemens comfort, may very well
be bettered, and much better be forborne, bycause by the way it
tempereth still the poyson of a creeping spite. And certainly the
nature of the thing doth tend this way, though chaunging bytimes to
better choice, or the common check, which will not be controwled, do
many and often times interrupt the course. And though the child in
proces proue better, and shew himselfe curteous, contrarie to my note,
and the verie nature of priuate education, thanke naturall goodnesse
or experience seene abroad, not the kinde of education, which in her
owne sternnesse alloweth no such curtesie, though the childe see it
in his parentes, and finde it in his bookes. And somtimes also it
maketh him to shepish bashfull, when he comes to the light: as being
vnacquainted with resort: though generally he be somwhat to childish
bold, by noting nothing, but that which he breedes of himselfe in his
solitarie traine, where he is best himselfe, and hath none to controwle
him, no not his maister himselfe, but vnder confession, how so euer the
title of maister do pretend authoritie and the name of scholer, make
shew of obedience in priuate cloistring. I neede not saie all, but in
this short manner, I seeke to giue occasion for them to see all, which
desire to sift more, both for the matter of their learning, and the
manner of their liuing.
Do ye know what it is for one to be acquainted with all children in
his childhood, which must liue with them being men in his manhood? Is
the common bringing vp being well appointed good for the common man,
and not for him of more height? and doth not that deserue to be liked
on in priuate, which is thoroughly tryed being showed forth in common,
and sifted by the seeing? which without any great alteration, for the
matter of traine will be very well content to be pent vp within priuate
dores, though it mislike the cloistring, in priuating the person. Sure
that common which is well cast, must needes helpe the priuate, as one
of her partes and feede one child very well being a generall mother
to all: but priuate be it neuer so well cast in the sternnesse of his
kinde, still drawes from the publike. I count not that priuate which
is executed at home for a publike vse, in respect of the place, for so
all doinges be priuate, but that which will be at home, as better so.
And why? for the priuate parties good. But it should seeme generally
that the question is not so much for the manner of education, nor for
the matter, wherin, but for the place where, as if that, which is good
for all in common, should not be good for some but in priuate. I must
speake it vader pardon. The effect commendes the common: for that the
common education in the middest of common mediocritie bringeth vp such
wittes to such excellencie, as serue in all degrees, yea euen next to
the hyest, wheras priuate education in the middest of most wealth,
if it maintaine it selfe with any more then bare mediocritie both of
learning and iudgement, when it is at the hyest, let him that hath
shewed more, giue charge to the chalenge. And yet some one young mans
odnesse, though it be odde in deed, ouerthroweth not the question. And
oftimes the report of that odnesse which we see not in effect, but
heare of in speeche, falles out very lame, if the reporters iudgement
be aduisedly considered, though for the authoritie and countenaunce
of the man, skill giue place to boldnesse, and silence to ciuilitie:
which otherwise would replie against it. There is no comparison betwene
the two kindes, set affection apart. If the priuate pupill chaunce to
come to speake, it falleth out mostwhat dreamingly, bycause priuitie
in traine is a punishment to the tongue: and in teaching of a language
to exclude companions of speeche, is to seeke to quenche thirst, and
yet to close the mouth so, as no moysture can get in. If he come to
write, it is leane, and nothing but skinne, and commonly bewrayes great
paines in the maister, which brought forth euen so much, being quite
reft of all helping circunstance, to ease his great labour, by his
pupilles conference, with more companie. Which is but a small benefit
to the child, that might haue had much more if his course had bene
chaunged. He can but vtter that, which he heares, and he heares none
but one, which one though he know all, yet can vtter but litle, bycause
what one auditorie is two or three boyes for a learned man to prouoke
him to vtteraunce? If he trauelled to vtter, and one of iudgement
should stand behinde a couert to heare him, methinke he should heare
a straunge orator straining his pipes, to perswade straunge people,
and the boye if he were alone, fast a sleepe, or if he had a fellow,
playing vnder the bourd, with his hand or feete, hauing one eye vpon
his talking maister, and the other eye on his playing mate. If the
nyne _Muses_ and _Apollo_ their president were painted vpon the wall,
he might talke to them with out either laughing or lowring, they would
serue him for places of memorie, or for hieroglyphicall partitions. If
he that is taught alone misse, as he must often, hauing either none,
or verie small companie to helpe his memorie, which multitude serues
for in common scholes, where the hearing of many confirmes the sitter
by, shall he runne to his maister? if he do that boldly, it will breede
contempt in the ende: if he do it with feare, it will dull him for not
daring. And though it be verie good for the child, not to be afrayd
to aske counsell of his maister in that, where he doubteth, yet if
he finde easie entertainment he will doubt still, rather then do his
diligence, not to haue cause to doubt. If the priuate scholer proue
cunninger afterward, then I conceiue he can be by priuate education,
there was some forreine helpe which auaunced him abroad, it was not his
traine within being tyed to the stake, which offereth that violence to
my assertion.
[Sidenote: Why is priuate teaching so much vsed?]
But what leades the priuate, and why is it so much vsed? There must
needes be some reason, which alieneth the particular parente from the
publike discipline, which I do graunt to very great ones, bycause the
further they rise from the multitude in number, and aboue them in
degree, the more priuate they grow as in person, so in traine: and the
prince himselfe being one and singular must needes embrace the priuate
discipline, wherin he sheweth great valure in his person, if by priuate
meanes, he mount aboue the publike. And yet if euen the greatest, could
haue his traine so cast, as he might haue the companie of a good choice
number, wherein to see all differences of wittes, how to discerne of
all, which must deale with all, were it any sacrilege?
But for the gentleman generally, which flyeth not so high, but
fluttereth some litle aboue the ordinarie common, why doth he make his
choice rather to be like them aboue, which still grow priuater, then to
like of them below, which can grow no lower, and yet be supporters, to
stay vp the whole, and liker to himselfe, then he is to the highest?
To haue his child learne better maners, and more vertuous conditions?
As bad at home as abroad, and brought into schooles, not bred there.
To auoide confusion and multitude? His child shall marke more, and
so proue the wiser: the multitude of examples being the meanes to
discretion. Nay in a number, though he finde some lewd, whom to flie,
he shall spie many toward, whom to follow: and withall in schooles he
shall perceaue that vice is punished, and vertue praised, which where
it is not, there is daunger to good manners, but not in schooles, where
it is very diligently obserued, bycause in publike view, necessitie
is the spurre. To keepe him in health by biding at home for feare of
infection abroad? Death is within dores, and dainties at home haue
destroyed more children then daunger abroad. Doth affection worke stay,
and can ye not parte from your childes presence? That is to fond. And
any cause else admittes controwlement, sauing onely state in princes
children, and princelike personages, which are to farre aboue the
common: by reason of great circunstance. And yet their circunstance
were better, if they saw the common, ouer whom they command, and with
due circumspectnesse could auoid all daungers, whervnto the greatest
be commonly subiect, by great desires, not in themselues to haue, but
in others that hope, which make the greatnesse of their gaine their
colour against iustice, where they iniurie most. It is enough that is
ment, though I say no more: besides that by a _Persian_ principle, the
seldome seing in princes, workes admiration the more, when they are to
be seene.
[Sidenote: Send your priuate M. with your child to the common
schoole.]
Vse common scholes to the best, ioyne a tutor to your childe, let
_Quintilian_ be your guide, all thinges will be well done, where
such care is at hand, and that is much better done, which is done
before witnes to encourage the childe. _Comparisons_ inspire vertues,
_hearing_ spreads learning: one is none and if he do something at home,
what would he do with company? It is neuer settled, that wanteth an
aduersarie, to quicken the spirites, to stirre courage, to finde out
affections.
For the maisters valew, which is content to be cloistered, I will say
nothing, entertainement makes digressions euen to that, which we like
not. But if it would please the priuate parent, to send his sonne with
his priuate maister to a common schoole, that might do all parties
very much good. For the schole being well ordered, and appointed for
matter and maner to learne, where number is pretended to cumber the
maister, and to mince his labour so, as ech one can haue but some
litle, though his voice be like the _Sunne_, which at one time with one
light shineth vpon all: yet the priuate scholer, by the helpe of his
priuate maister in the common place hath his full applying, and the
whole _Sunne_, if no lesse will content him. The common maister thereby
will be carefull to haue the best: the priuate teacher will be curiouse
to come but to the very best: wherby both the priuate and publike
scholers shall be sure to receiue the best. And if the publike maister
be chosen accordingly, as allowance will allure euen the principall
best, priuate cunning will not disdaine to be one degree beneth, where
he knoweth himselfe bettered. And thereby disagreement betwene the
two teachers will be quite excluded which onely might be the meane to
marre both my meaning and _Qintilianes_ counsell. Sure my resolution
is, which if it winne no liking abroade may returne againe homeward,
and be wellcome to his maister, that that which must be continued
and exercised in publike, the residue of ones life, were best to be
learned in publike, from the beginning of ones life. And if ye will
needes be priuate, make your priuate publike, and drawe as many to your
priuate maister, for your priuate sonnes sake, seeing you are able to
prouide rowme, bycause that will proue to be best for your child, as
shalbe able to keepe some forme of our multitude, that he may haue one
companie before him to follow and learne of, an other beneth to teach
and vaunt ouer, the third of his owne standing, with whom to striue for
praise of forwardnes. Whereby it falleth out still, that that priuate
is best, which consisteth of some chosen number for a priuate ende: and
that multitude best, where choice restraines number, for the publike
seruice: for in deede the common scholes be as much ouercharged with
too many, as any priuate is with to few. Which how it may either be
helpt, or in that confusion be better handled, I will hereafter in my
priuate executions declare, seeing I haue noted the defect.
To knit vp this question therefore of priuate and publike _education_,
I do take publike to be simply the better: as being more vpon the
stage, where faultes be more seene, and so sooner amended, as being
the best meane both for vertue and learning, which follow in such
sort, as they be first planted. What _vertue_ is private? _wisedome_
to forsee, what is good for a desert? _courage_ to defend, where there
is no assailant? _temperance_ to be modest, where none is to chaleng?
_Iustice_ to do right, where none is to demaunde it? what _learning_ is
for alonnesse? did it not come from collection in publike dealinges,
and can it shew her force in priuate affaires, which seeme affraid of
the publike? Compare the best in both the kinds, there the ods wil
appeare. If ye compare a priuate scholer, of a very fine capacity, and
worthy the open field, so well trayned by a diligent and a discreat
maister as that traine will yeald: with a blockhead brought vp under a
publike teacher, not of the best sort, or if in comparison ye march a
toward priuate teacher with a weake publike maister, ye say somwhat to
the persons but smallie to the thing, which in _equalitie_ shewes the
difference, in _inequalitie_ deceiues the doubter, and then most, when
to augment his owne liking, he wil make the conference odde, to seeme
to auaunce errour, where the truth is against him. And to saye all in
one, the publike pestring with any reasonable consideration, though
it be not the best, yet in good sooth, it farre exceedeth the priuate
alonenesse, though sometime a diligent priuate teacher shew some great
effect of his maine endeuour.
[Sidenote: That the circumstance is one in gentlemen and common mens
children.]
But to the education of _gentlemen_ and _gentlemanly_ fellowes. What
time shal I appoint them to begin to learne? Their witts be as the
common, their bodies oftimes worse. The same circumstance, the same
consideration for time must direct all degrees. What thing shall they
learne? I know none other, neither can I appoint better, then that
which I did appoint for all. The common and priuate concurre herin.
Neither shall the priuate scholer go any faster on, nay perhaps not so
fast, for all the helpe of his whole maister, then our boyes shall,
with the bare helpe, that is in number and multitude, euery boye being
either a maister for his fellow to learne by, or an example to set him
on, to better him if he be negligent, to be like him, if he be diligent.
Onely this, young _gentlemen_ must haue some choice of peculiar matter,
still appropriat vnto them, bycause they be to gouerne vnder their
prince in principall places: those vertues and vertuous lessons must be
still layd before them, which do appertaine to gouernement, to direct
others well, and belong to obedience, to guide themselues wisely. For
being in good place, and hauing good to leese, it will proue their ill,
by vndiscrete attemptes to become prayes to distresse. And yet for
all this, the generall matter of duetie being commonly taught, eche
one may applie the generall to his owne priuate, without drawing any
priuate argument into a schoole, for the priuitie not to be communicate
but with those of the same calling: considering the property of
that argument falleth as oft to the good of the common, whom vertue
auaunceth, as the _gentlemens_ credit, whom negligence abaseth. What
exercises shall they haue? The verie same. What maisters? The same
What circunstance else? All one and the same: but that for their place
and time, their choice makes them priuate, though nothing the better
for want of good fellowship. And if they proue so well trained, as the
generall plat for all infancie doth promise, and so well exercised,
as the thing is well ment them, they shall haue no cause, much to
complaine of the publike, nor any matter at all why to couet to be
priuate. For it is no meane stuffe, which is prouided euen for the
meanest to be stored with.
These thinges gentlemen haue, and are much bound to God for them, which
may make them proue excellent, if they vse them well: _great abilitie_
to go thorough withall, where the poorer must giue ouer, eare he come
to the ende: _great leasure_ to vse libertie, where the meaner must
labour: _all oportunities_ at will, where the common is restrained: so
that singularitie in them if it be missed, discommendes them, bycause
they haue such meanes and yet misse: if it hit in the meaner, it makes
their account more, bycause their meane was small, but their diligence
exceeding. Whereby negligence in gentlemen is euer more blamed, bycause
of great helpes, which helpe nothing: diligence in the meaner is alway
more praised, bycause of great wantes, which hinder nothing: and those
prefermentes, which by degree are due vnto gentlemen, thorough their
negligence being by them forsaken, are bestowed vpon the meaner, whose
diligent endeuour made meane to enioy them.
[Sidenote: Riche men no gentlemen.]
1. As for _riche_ men which being no _gentlemen_, but growing to wealth
by what meanes soeuer, will counterfeat _gentlemen_ in the education
of their children, as if money made equalitie, and the purse were
the preferrer, and no further regard: which contemne the common from
whence they came, which cloister vp their youth, as boding further
state: they be in the same case for _abilitie_, though farre behinde
for _gentilitie_. But as they came from the common, so they might with
more commendacion, continue their children in that kinde, which brought
vp the parentes and made them so wealthy, and not to impatronise
themselues vnto a degree to farre beyond the dounghill. For of all the
meanes to make a gentleman, it is the most vile, to be made for money.
Bycause all other meanes beare some signe of vertue, this onely meane
is to bad a meane, either to matche with great birth, or to mate great
worth. For the most parte it is miserably scraped to the murthering
of many a poore magot, while liuely cheese is lusty cheare, to spare
expenses, that _Iacke_ maye be a gentleman. If sparing were the worst,
though in the worst degree, that were not the worst, nay it hath shew
of witte: The rest which I tuch not, be so shamefull and so knowen
to be such, and deserue so great hatred as nothing more. Besides the
insolencie of the people, triumphing ouer them in their cuppes, by
whom they buy their drinke: which shiftes be shamefull to the world,
and hatefull to heauen: and too too filthy to be honored vpon earth
with either armes by harold, or honour by any. He that will reade but
_Aristophanes_ his blinde _Plutus_ the God of richesse, and marke the
old fellowes fashions shall see his humour naturally, as that poete was
not the worst resembler though he were not the best man.
For to become a _gentleman_ is to beare the cognisance of vertue,
wherto honour is companion: the vilest diuises be the readiest meanes
to become most wealthy, and ought not to looke honour in the face,
bycause it ioynes not with iustice, which greate wealth by the Greeke
verse, οὐδεὶς ἐπλοῦτησε ταχέως, δίκαιος ὤν, is noted to refuse, and
commonly dare not name the meane right, whereby it groweth great. And
though witte be pretended to haue made their way, it is not denied but
that witte may serue euen to the worst effectes, and to wring many a
thousand to make one a gentleman. It is not witte, that carieth the
praise, but the matter, wheron, and the manner how it is, or hath
bene ill or well employed. Witte bestowed vpon the common good with
wise demeanour, deserueth well: the same holy giuen to fill a priuate
purse, by any meane, so it be secrete: by any misdemeanour, so it be
not seene: deserueth no prais for that which is seen, but is to be
suspected, for that which is not seene. These people by their generall
trades, will make thousandes poore: and for giuing one penie to any one
poore of those many thousandes will be counted charitable. They will
giue a scholer some petie poore exhibition to seeme to be religious,
and vnder a sclender veale of counterfeat liberalitie, hide the
spoile of the ransaked pouertie. And though they do not professe the
impouershing of purpose, yet their kinde of dealing doth pierce as it
passeth: and a thousand pound gaines bowelles twentie thousand persons.
Of these kinde of folkes I entend not to speake, bycause their state
is both casuall, and belongeth to the common: and their gentilitie
bastardise: and yet while I frame a gentleman, if any of them take the
benefit of my aduice, gentle men must beare with me, if my precepts be
vsurped on, where their state is intruded on.
My purpose is to employ my paines vpon such as are _gentlemen_ in
deede, and in right iudgement of their vnbewitched countrie do serue
in best place: neither will I rip vp what some write of nobilitie in
generall, whether by birth or by discent: nor what other write of true
nobilitie, as disclayming in that which vertue auaunceth not: nor
what other write of learned nobilitie, as accounting that simply the
best, where vertue and learning do beawtifie the subiect. One might
talke beyond enough, and write beyond measure, that would examine what
such a one saith of nobilitie in greeke, such a one in latin, such in
other seuerall toungues, bycause the argument is so large, the vse of
nobilitie streaching so farre, and so braue a subiect cannot chuse but
minister passing braue discourses. There be so many vertues to commend
it, all the brymmer in sight the clearer their subiect is: so many
vices to assaile it whose disfiguring is foulest, where it falleth in
the face, and must needes be sene.
All these offered occasions, to enlarge and amplyfie this so honorable
an argument, I meane to forbeare, and giue onely this note vnto yong
gentlemen: That if their calling had not bene of very great worth in
deede, as it is of most shew in place, it could neuer haue wone so many
learned workes, it could neuer haue perced so many excellent wittes,
to reioyce with it in good, to mourn with it in ill, and to make the
meditation of nobilitie, to be matter for them to maruell. And that
therfore it doth stand _nobilitie_ vpon, to maintaine that glorie in
their families with prayse, which learned men in so many languages, do
charge them with in precept. My friend to be carefull, that I keepe
all well, and my selfe to be carelesse and consume all ill? an honest
friend and an honorable care. But what am I? my auncestours to auaunce
my howse to honour, my selfe to spoile it, and bring it to decaye?
The auauncement vertuous, the aduauncer commendable. But what am I? a
_gentleman_ in birth and nothing else but brauerie. A sory shew which
shameth, where it shapeth. It is value that giues name and note to
_nobilitie_, it is vertue must endow it, or vice will vndoe it. The
more high the more heynouse, if it fortune to faile: the more bruted
the more brutish if it fatall vnder fame. Which seeing it is so, as I
wish the race well, so I wish their traine were good, and if it were
possible euen better then the common, but that cannot be. For the
common well appointed is simply the best, and euen fittest, for them,
bycause they may haue it full, where the meaner haue it maimed. Their
sufficiencie is so able to wyn it with perfection, for leasure at will,
for labour at ease, for want the least, for wealth the most, in all
thinges absolute, in nothing vnperfit, if they faile not themselues.
But bycause I meane briefly to runne through this title of nobilitie,
which concerneth the worthiest part of our state and country,
whatsoeuer cauelling the enemies of _nobility_ pretend, whose good
education must be applied according vnto their degrees and endes, to
the commoditie and honour of our state and countrie: Before that I do
meddle with their traine, and shew what is most for them, and best
liked in them, I will examine those pointes which by good education
be best got, and being once got do beawtifie them most, which two
considerations be not impertinent to my purpose, bycause I tender their
education, to haue them proue best.
[Sidenote: The method of the discourse that followeth.]
My first note in nature of methode must needes be, what it is to be a
_gentleman_, or a _nobleman_, and what force the tearmes of _nobilitie_
or _gentrie_ do infer to be in the persons, to whom they are proper.
Then what be the groundes and causes of _gentrie_ and _nobilitie_: both
the efficient which make them, and the finall why they serue, wherein
the rightnes of their being consisteth, and why there is such thronging
of all people that way.
[Sidenote: Gentlemanly exercise.]
But ear I begine to deale with any of these pointes, once for all I
must recommend vnto them exercise of the bodie, and chiefly such as
besides their health shall best serue their calling, and place in their
countrie. Whereof I haue saide, methinke, sufficiently before. And
as those qualities, which I haue set out for the generall traine in
their perfection being best compassed by them, may verie well beseeme
a gentlemanly minde: so may the exercises without all exception:
either to make an healthfull bodie, seeing our mould is all one: or
to prepare them for seruice, wherein their vse is more. Is it not
for a _gentleman_ to vse the chase and hunt? doth their place reproue
them if they haue skill to daunce? Is the skill in sitting of an horse
no honour at home, no helpe abroad? Is the vse of their weapon with
choice, for their calling, any blemish vnto them? For all these and
what else beside, there is furniture for them, if they do but looke
backe: and the rather for them, bycause in deede those great exercises
be most proper to such persons, and not for the meaner. Wherefore I
remit them to that place.
[Sidenote: What is it to be a nobleman or a gentleman?]
What is it to be a _nobleman_ or a _gentleman_? and what force do those
termes of _nobilitie_ and _gentilitie_ infer to be in those persons,
whereunto they are proper? All the people which be in our countrie be
either _gentlemen_ or of the _commonalty_. The common is deuided into
_marchauntes_ and _manuaries_ generally, what partition soeuer is the
subdiuident. _Marchandize_ containeth vnder it all those which liue
any way by buying or selling: _Manuarie_ those whose handyworke is
their ware, and labour their liuing. Their distinction is by wealth:
for some of them be called rich men, which haue enough and more, some
poore men, which haue no more then enough: some beggers which haue
lesse then enough: There be also three kindes in _gentilitie_, the
_gentlemen_, which be the _creame_ of the common: the _noblemen_,
which be the _flowre_ of _gentilitie_, and the _prince_ which is
the _primate_ and _pearle_ of _nobilitie_. Their difference is in
_authoritie_, the _prince_ most, the _nobleman_ next, the _gentleman_
vnder both. And as in the baser degree, the _begger_ is beneth all
for want of both abilitie to do with, and vertue to deserue with: so
the _prince_ being opposite to him, as the meere best, to the pure
worst, is of most abilitie to do good, and of most vertue to deserue
best. The limiting of either sort to their owne lystes, will bewray
either an vsurping intruder vpon superioritie, or a base degenerat to
inferioritie, either being rauished with the others dealinges, and
neither deseruing the degree that he is in. To be vertuous or vicious
to be rich or poore, be no peculiar badges to either sort, but common
to both, for both a gentleman, and a common man may be vertuous or
vicious, both of them may be either rich or poore: landed or vnlanded,
which is either the hauing or wanting of the most statarie substance:
Examples neede not in familiar knowledge. And as the gentleman in
any degree must haue forreine abilitie for the better executing of
his lawfull authoritie: so there be some vertues which seeme to be
wedded properly to that side: As great wisedom in great affaires: great
valiancy in great attemptes: great iustice in great executions and
all thinges excellent, in a great and excellent degree of people. The
same vertues but in a meaner degree in respect of the subiect, whereon
they be employed: in respect of the persons, which are to employ: in
respect of circumstance, wherefore they are employed: and all thinges
meaner be reserued for the common: of whom I will speake no more now,
bycause this title is not for them, though they become the keepers of
vertues and learning, when nobilitie becomes degenerate. Hereby it is
euident that the tearme of nobilitie amongst vs, is restrained to one
order, which I named the flowre of gentilitie: and that the gentlemen
be in degree next vnto them. Whereof where either beginneth, none can
dout, which can call him a nobleman that is aboue a knight. So that
whosoeuer shall vse the tearme of gentilitie, speaking of the whole
order opposite to the common, doth vse the ground whence all the rest
doth spring, bycause a gentleman in nature of his degree is before a
nobleman, though not in the height: as nobilitie employeth the flowre
of the gentlemen, which name is taken of the primacie and excellencie
of the oddes, and where it is vsed in discourse it comprehendeth all
aboue the common. When the _Romaine_ speaketh of the gentleman in
generall, nobilitie is his terme, being in that state opposite to the
common, wherein they acknowledged no prince, when that opposition
was made. For _generosus_ which is our common tearme signifieth the
inward valure, not the outward note, and reacheth to any actiue
liuing creature though without reason, wherein there doth appeare any
praisworthy valiance or courage in that kinde more then ordinarie, as
in _Alexanders_ horse and _Porus_ his dog. Therefore whether I vse the
terme of nobilitie hereafter or of gentilitie, the matter is all one,
both the names signifying the whole order, though not one of ground,
_nobilitie_ being the flower and _gentilitie_ the roote. The account
wherof how great it is, we may verie well perceaue by that opinion,
which the nobilitie it selfe hath vsually of it. For _truth_ being the
priuate protest of a gentleman, _honour_ of a noble man, _fayth_ of
a Prince, yet generally they do all ioine in this. _As they be true
gentlemen._ Such a reputacion hath the name reserued euen from his
originall.
Now then nobilitie emplying the outward note of inward value, and
gentilitie signifying the inward value of the outward note, it is verie
easie to determine, what it is to be a _nobleman_, in excellencie of
vertue shewed, and what it is to be a _gentleman_ to haue excellent
vertue to shew. Whereby it appeareth that vertue is the ground to
that whole race, by whether name so euer ye call it, _wisedome_ in
_pollicie_, _valiance_ in _execution_, _iustice_ in _deciding_,
_modestie_ in _demeanour_. There shall not neede any allegations of
the contraries, to grace out these vertues, which be well content
with their owne gaines and desire not to glister by comparison with
vices, though different colours in contarietie do commend, and thinges
contrarie be knowne in the same moment. For if true nobilitie haue
vertue for her ground, he that knoweth vice, can tell what it bringes
forth. Whether _nobilitie_ come by discent or desert it maketh no
matter, he that giueth the first fame to his familie, or he that
deserueth such honour, or he that enlargeth his parentage by noble
meanes, is the man whom I meane. He that continueth it in discent from
his auncestrie by desert in his owne person hath much to thanke God
for, and doth well deserue double honour among men, as bearing the true
coate of right and best nobilitie, where desert for vertue is quartered
with discent in blood, seeing aunciencie of linage, and deriuation of
nobilitie is in such credit among vs and alwaye hath bene.
[Sidenote: Of infirmities in nobility by discent.]
And as it is most honorable in deede thus to aunswere auncestry in
all laudable vertues, and noble qualities of a well affected minde:
so the defect in sufficiencie where some of a noble succession haue
not the same successe in pointes of praise and worthinesse, either
naturally by simplenesse, or casually, by fortune: though it be to be
moaned in respect of their place, yet it is to be excused in respect
of the person. Bycause the person is, as his parentes begate him, who
had not at commaundement the discent of their vertues, which made them
noble, as they had the begetting of a child to enherite their landes.
For if they had, their nobilitie had continued on the nobler side.
But vertues and worthinesse be not tyed to the person, they be Gods
meere and voluntarie giftes to bestow there, wheras he entendes that
nobilitie shall either rise or continue, and not to bestow, where he
meanes to abase, and bring a linage lowe. Wherefore to blame such
wantes, and raile vpon nobilitie as to much degenerate, is to intrude
vpon prouidence. Where we cannot make our selves, and may clearly see,
that he which maketh, hath some misterie in hande, where he setts such
markes.
To exhort young men to those qualities, which do make noble and
gentlemen, is to haue them so excellently qualified, as they maye
honest their countrey, and honour themselues. To encourage noble young
gentlemen to maintaine the honour of their houses, is to wish them to
apply such vertues, as both make base houses bigge in any degree, and
tofore did make their families renowmed in theirs. If abilitie will
attaine, and idlenesse do neglecte, the ignominie is theirs: if want
of abilitie appeare to be so great, as no endeuour can preuaile, God
hath set his seale and men must cease to muse, where the infirmitie
is euident, and thinke that euery beginning is to haue an ende.
Hereby I take it to be very plaine both what the termes of noble and
gentle do meane, and what they infer to be in those parties to whom
they are proper. For as _gentility_ argueth a courteous, ciuill, well
disposed, sociable constitution of minde in a superior degree: so doth
_nobilitie_ import all these, and much more in an higher estate nothing
bastarded by great authoritie. And do not these singularities deserue
helpe by good and vertuous education?
[Sidenote: The causes and rgoundes of nobilitie.]
What be the groundes and causes of _nobilitie_, both the _efficient_
which make it, and the _finall_ for whom it serues? Concerning the
_efficient_. Though the chiefe and soueraigne Prince, of whom for his
education I will saye somwhat herafter, be the best and fairest blossom
of _nobilitie_, yet I will not medle any further with the meane to
attaine vnto the dignitie of the crowne, then that it is either come
by, by conquest, which in meaner people is called purchace, and hangeth
altogether of the conquerours disposition: or else by discent, which
in other conueyances continueth the same name, and in that highnesse
continueth the same lawes, or altereth with consent. Neither will
I speake of such, as the Prince vpon some priuate affection doth
extraordinarily prefer. _Alexander_ may auaunce _Hephestio_ for great
good liking, _Assuerus Hester_, for great good loue, _Ptolome Galetes_
for secret vertue.[61] And vpon whom soeuer the Prince doth bestow
any extraordinarie preferment, it is to be thought that there is in
them some great singularity, wherewith their princes, which can iudge
be so extraordinarily moued. Neither will I say any more then I haue
said of _nobilitie_ by discent, which enioyeth the benefite of the
predecessours vertue, if it haue no priuate stuffe: but if it haue, it
doth double and treble the honour and praise of auncestrie.
But concerning other causes, that come by authoritie, which make
noble and gentlemen vnder their Prince, who be therefore auaunced by
their Prince, bycause they do assist him in necessarie functions of
his gouernment, they be either single or compound, and depend either
holy of learning: or but only for the groundes of their execution.
Excellent _wisedome_ which is the meane to auaunce graue and
politike counsellors, is but a single cause of preferment: likewise
_valiancie_ of _courage_ which is the meane to make a noble and a
warrious captaine is but a single cause of auauncement: but where
_wisedome_ for counsell, doth coucurre with _valiancie_ of _courage_
in the same man, the cause is compound and the deserte doubled. The
meanes of preferment, which depend vpon learning for the ground of
their execution be either _Martiall_ for warre and defence abroad,
or _politike_, for peace and tranquilitie at home. For the man of
warre will seeme to hange most of his owne courage and experience,
which without any learning or reading at all hath oftimes brought
forth excellent leaders, but with those helpes to, most rare and
famous generalles, as the reason is great, why he should proue an
excellent man that waye with the assistance of learning which without
all learning could attaine vnto so much, _Sylla_[62] the cruell in
deede, though surnamed the fortunate of such, as he fauored, was a
noble generall without any learning. But _Cæsar_ which wondered at him
for it, as a thing scant possible to do any great matter without good
learning, himselfe with the helpe of learning, did farre exceede him.
Such as vse the penne most in helping for their parte, the direction
of publike gouemment, or execute offices of either necessarie seruice
for the state, or iusticiarie, for the common peace and quietnesse,
without profession of further learning, though they haue their cheife
instrument of credit from the booke, yet they are not meere dettours
to the booke, bycause priuate _industrie_ considerate _experience_,
and stayed _aduisement_ seeme to chalendge some interest, in their
praiseworthie dealing. The other which depend wholly vpon learning be
most incident to my purpose, and best beseeme the place, where the
question is, how gentlemen must be trained to haue them learned.
[Sidenote: A politike counsellour.]
The highest degree whervnto learned valure doth prefer, is a wise
_counsellour_, whose learning is learned pollicie: not as pollicie
is commonly restrayned, and opposed to plainnesse, but as we terme
it in learning and philosophie, the generall skill to iudge either
of all, or of most thinges rightly, and to marshall them to their
places, and strait them by circunstance, as shall best beseeme the
present gouernment, with least disturbance, and most contentment to
the setled state, of what sorte soeuer the thinges be, diuine or
humaine, publike or priuate, professions of minde, or occupations of
hande. This man for religion is a _Diuine_, and well able to iudge of
the generalities, and application of _Diuinitie_, for gouernement,
a _lawyer_, as one that first setts _lawes_, and knowes best how to
haue them kept: generally for all thinges, he is simply the soundest,
whether he be choosen of the Ecclesiasticall or Temporall, out of
whatsoeuer degree, or whatsoeuer profession: so able as I say, and so
sufficient in all pointes. And though the particular professour know
more then he in euery particular, which his leasure will not suffer
him to runne thorough, like the particular student: yet of himselfe he
will enquire so consideratly, and so methodically of the particuler
professour, as he will enter into the very depth of the knowledge,
which the other hath, and when he hath done so, handle it better, and
more for the common good, then the priuate professour can, for all his
cunning in all his particuler: Nay he will direct him in the vse, which
enformed him in the skill. Of all them that depend wholy vpon learning,
I take this kinde of man worthyest to be preferred, and most worthily
preferred for his learned iudgement, the first and chiefe naturally in
_diuinitie_ among _diuines_ though he do not preach: in _law_ among
_lawyers_ though he do not pleade: and so throughout in all other
thinges that require any publike direction.
[Sidenote: The diuine.]
2. Of the secondary and particuler professions, the worthynes of the
subiect, and the authoritie of the argument preferreth the _diuines_.
For they dealing carefully with the charge of soules, the principall
part of our composition, and the fairest matter that is dealt in,
beside the soule of a ciuill societie, which is compounded of infinite
particular soules: and being the miniters and trumpettes of the
allmightie God, auancing vertue, and suppressing vice, denouncing death
and pronouncing life, which be both most sure, and that euerlastingly
to ensue according to demeanour: do well deserue to be honoured of
men, with the simple benefit of their temporall estimation, as what
they can do, where they cannot do enough. For what reward for vertue
is an olyue braunch, though it signifie the rewarders good will,
confessing the thing to be farre aboue any mortall reward? which
estimation yet is not to be desired of them, though it be deserued by
them. For humilitie of minde in auauncing the _diuine_ draweth him
still backeward, as officious thankefullnes in the profited hearer
doth worthely and well push him still on forward. And as the temporall
braunche of the common weale being so many in number hath distinction
in degrees, for the better methode in gouernment, which function doth
honour the executours: so likewise with proportionate estimation for
the parties executours, the church consisting of many, and hauing
charge ouer all hath her distinction in dignities and degrees to stay
that state the better, which would soone be shaken, if there were no
such stay: the argument of religion being vsed mostwhat contemplatiue,
and in nature of opinion, and therefore a verie large field to bring
forth matter of controuersies, specially in yong men, whose naturall
is not staied, though their resolution seeme to be, and their zeale
carie them on, to the profit of their hearer, their owne commendation,
and the honour of him, whose messengers they are. Howbeit in the
middle of all these contradictions, the particular execution to
beleeue this, and to do that, according to ones calling, which is but
one in all, to beleeue truely, and to do honestly, by that same one,
doth check the diuersities of all difference in saying. Which great
difference in saying, and diuersities in opinion, the church may most
thanke the _Grecian_ for, who ioyning with religion after diuorce with
philosophie, was as bold to be factious in the one, as he had bene in
the other, and could not rest in one, still deuided into numbers, as it
still appeareth in the ecclesiasticall historie where factious heresies
assaile the firme catholike. Neither doth this difference in publike
degrees empaire that opinion, that all be but ministers, and in that
point equal any more, then that both the prince and the plowman be one,
in respect of their humanitie, and first creation. And yet the prince
is a thought aboue him for all he be his brother in respect of old
_Adam_. The matter of both these two, the wise _counsellour_, and the
graue _diuines_ honour is best proued to be in the worthynes of their
owne persons, which is the true ensigne of right _nobilitie_, bycause
both their places and lyuinges, in respect of their degree depart and
die with them (though their honorable memorie remaine after) and be not
transported to their heires, as the inheritaunce of blood, but to their
successours, as the reward of vertue. If it so chaunce that the same
person for worthynes be successour both in place, and patrimonie, it is
most honorable to himselfe, and most comfortable to his friendes, and
reioyced at of all men.
[Sidenote: The lawyer.]
3. The peace, and quietnes of ciuill societie, by composing and taking
vp of quarrelles, and by directing iustice, makes the _lawyer_ next,
whose publike honour dyeth also with him: and declareth the substaunce
of his worthines, though his priuate name remaine, and his children
enioy the benefit of his getting. As why may not the _diuines_ to,
enioy that, which their parentes haue honestly saued, if they haue any
surplus, whereon to saue, for necessarie reliefe of their necessarie
charge in succession? Which among the Iewes was of such countenaunce,
as _Iosephus_, vaunteth himselfe of his nobilitie that way. And. But it
were to large a roming place, to runne ouer the port that the churchmen
haue kept, not among christians and Iewes onely.
[Sidenote: The Physician.]
4. The _Physician_ is next, and his circumstaunce like, and so furth in
learning, where the preferment dying with the partie, and transposed to
other, not by line in nature but by choice in valure, is the euidentest
argument, that those thinges be most worthiely tearmed the best matter
of honour, which die with the partie, and yet make him liue through
honorable remembraunce, though he haue no successour but the common
weale, which is generally surest, bycause priuate succession in blood
is oftimes some blemish. And yet succession in state, is not allway so
steddie, but that the old house may haue a very odde maister. These do
I take to be the truest, and most worthy causes of nobilitie, lymited
not by wealth, but by worth, which accompany the party, and expire with
his breath. For sure that which one leaueth behinde him besides an
honorable remembraunce of his owne worthynes, cannot noble him while
he hath it, nor his, when he leaues it, bycause it bettereth not the
owner, but oftimes makes him worse, though it be a necessary stay for
that person which is of good worthynes to shew his worth the better.
Therefore when wealth is made the way to _gentilitie_: or if it be
exceeding great, the gap to _nobilitie_, it is like to some vniuersitie
men, which for fauour or feasting lend their schole degrees to doltes
to intercept those liuinges by borrowed titles which them selues should
haue for learning, and might haue without let, if they hindered not
them selues. But both gentlemen and scholers be well enough serued, for
ouershooting them selues so farre: _nobilitie_ being empaired in note,
though encreased in number by such intruders, and learning empouerished
in purses, though replenished in putfurthes by such interceptours.
[Sidenote: Why so many desire to be gentlemen.]
Yet it is no meruell if the base couet his best, as his perfection
in nature, and his honour in opinion: no more then that the _asse_
doth desire the _lions_ skin, to be thought though but a while, very
terrible to behold. But counterfeat mettall for all his best shew will
neuer be so naturall, as that is, which it doth counterfeat: neither
will naturall mettalles euer enterchaunge natures, though the finest be
seuered, and the _Alcumist_ do his best: And for all the _lions_ skin,
sure the _asse_ is an _asse_ as his owne eares will bewray him, if ye
fortune to see them: or your eares will discerne him, if you fortune
to hear him: he will bray so like a beast. I can say no better, though
this may seeme bitter, where I see _nobilitie_ betraid to donghillrie,
and learning to doultrie. You _gentlemen_ must beare with me, for I
wish you your owne: you scholers must pardon me, I pity your abuse.
Your _apes_ do you harme, and scratch you by the face, for all the
friendship they finde, which if they found not, they might tarie _apes_
still. Their suttletie supplantes you, and your simplenes lettes them
see, what fellowes you are. Call vertue to aide, and put slauerie in
pinfold, let learning leade you, and send loselles to labour, more fit
for the shouell, then to shuffle vp your cardes. Thus much for the
causes which make _nobilitie_, whose leader is learning, and honour is
vertue, not to vse more discourse to proue by particular, where the
matter is so plaine, as either vertue will admit praise, or historie
bring proofe.
For the finall cause it is most euident, that if some sufficiencie
this way be the meane to _nobilitie_, the effect of such sufficiencie
doth crowne the man, and accomplish the matter. But wherefore is all
this? to shew how necessarie a thing it is to haue yong gentlemen well
brought vp. For if these causes do make the meane man noble, what will
they do in him, whose honour is augmented with perpetuall encrease, if
with his _nobilitie_ in blood he do ioyne in match the worthines of
his owne person? Wherefore the necessitie of the traine appearing to
be so great, I will handle that as well as I can in generall precept,
for this present place, as hauing to deale with such personages, whose
_wisedom_ is their weight, _learning_ their line, _iustice_ their
balance, _armour_ their honour, and all _vertues_ in all kindes their
best furniture in all executions, and their greatest ornamentes in the
eies of all men, all this tending directly to the common good.
[Sidenote: The gentlemens train.]
As concerning the traine it selfe, wherof I said somwhat before, I
know none better then the common well appointed, which the common
man doth learne for necessitie at first, and auauncement after: the
greater personage ought to learne for his credit, and honour, besides
necessarie vses. For which be gentlemanly qualities, if these be not,
to _reade_, to _write_, to _draw_, to _sing_, to _play_, to haue
_language_, to haue _learning_, to haue _health_, and _actiuitie_, nay
euen to professe _Diuinitie_, _Lawe_, _Physicke_, and any trade else
commendable for cunning? Which as gentlemen maye get with most leasure,
and best furniture, so maye they execute them without any corruption,
where they neede not to craue. And be not sciences liberall in terme,
that waye to be recouered from illiberalitie in trade, and can those
great liuinges be better employed, then in sparing the pillage of
the poore people? which are to sore gleaned: by the needie and neuer
contented professours? which making their ende as to do good, and
their entent but to gaine, do pluk the poore shrewdly, while they
couet that they haue not, by a meane that they should not. Bicause
though the professours neede do seeke such a supplie, yet the thing
which they professe protesteth the contrarie: and prayes for ability
in the professour to deale franckely himselfe in the freedome of his
cunning, and not to straine her for neede. Doth _Diuinitie_ teache to
scrape, or _Lawe_ to scratche, or any other _learning_, whose epithet
is liberall? _Diuines_ do vse it, _lawyers_ do vse it, _learned men_
do vse it. But their profession is free and liberall, though the
execution be seruile and corrupt, and cryeth for helpe of _nobilitie_
to raunsome it from necessity, which hath emprisoned it so, by the
negligence of _nobilitie_ who thinke any thing farre more seemly to
bestow their time and wealth on, then professions of learning. But if
it would please toward young gentlemen to be so wel affected towards
their naturall countrey, or to suffer her to ouertreat them so farre,
as to shoulder out corruption, by professing themselues, who neede not
to be couetous for want of any thing, which haue all thinges at will,
how blessed were our state, nay how fortunate were euen the gentlemen
them selues? They may spare number enough that way, besides such
furniture, as they do affoord vnto the court, to all _martiall_ and
_militare_ affaires to all _iusticiarie_ functions by reason of their
multitude, which groweth on dayly to farre and to fast, and lessen the
middle commoner to much: whose bignes is the best meane, if _Aristotle_
say true, as his reason seemes great, for peace and quietnes in any
publicke estate, to desire the rich gentlemen, which haue most, and
the poore meany, which haue least, to holde their handes, and put vp
their weapons, when they would be seditious, as the two extremities in
a publicke body. If the couragious gentlemen took them selues to armes,
and mynded more exercise: if the quieter tooke bookes, and fell vnto
learning, calling home to them againe by their laudable diligence all
those faculties, which they haue so long deliuered ouer for prayes to
the poorer, thorough their to great negligence, were not the returne to
be receiued with sacrifice? and would not the other aswell prouide for
them selues by other trades, wherwith to liue? Whereby the honestie of
that subiect, wherein they should trauell, would in the meane while,
deliuer the honest gentlemen from such faultes, as they be now subiect
vnto, while intending so good, they auoided so euill. This were better
than brauerie, and more triumphant then trauelling, to remaine at home
with their prince, not to rome abroad with the pilgrime, to see farre
in other countries, and be starke blinde in their owne.
[Sidenote: Trauelling beyond sea.]
For what is it to trauell, seeing that word hath so sodainly crossed
me? I will not here make any _Epitome_ of other mens trauell, which
haue set downe whole treaties against this trauelling in diuerse
languages: neither will I amplyfie the thing with any earnest
aggrauations, which though they may be true, and so may somewhat taint
the vnaduised trauellour, yet they be not worthy the rehearsall here.
For what reason carieth it, to finde fault with the forraine, and to
foster the fault at home? or for particular misdemener, to condemne
some whole nations? or for some error in some few to wish a general
restraint? and by to sharp blaming to bitterly to eager not the meanest
wittes: as commonly dawes be not most desirous to trauell. It is
lightly the quintessence which will be a ranging. Silence in thinges
peraduenture blameworthy, and friendly entertainement where there is no
sting, by curtesie wil call, and by liking will winne such dispositions
sooner to come to the lure where we would wish to haue them, then
any either launsing, their woundes by to bytter speches, or aliening
their hartes by too much harping on one firing: chieflie considering
that trauell and going abroad for knowledge in learning, and skill in
language haue for their protection much antiquitie, long time, and
great number, though still chekt as either needeles or harmfull: and
oftimes countermaunded, not onely by priuate mens argumentes, but by
publike constitutions, of the best common weales, which were very
vnwilling to haue their people to wander.
But what is this trauelling? I meane it not in marchauntes, whom
necessitie for their owne trade, and oftentimes neede for our vse,
enforceth to trauell, and tarie long from home. Neither yet in
souldiers, whom peace at home sendes abroad for skill, in forraine
warres to learne how to fend at home, when peace is displeased: which
yet both haue their owne, and ouergreat inconueniences, to the wringing
of their countrie. For marchauntes by forcing their naturall soile
beyond her proportion to some gainefull commoditie verie vtterable
abroade, do breede gaules at home, and by bringing in also beyond
proportion to serue pleasure and feede fantsie, proue great vndoers to
a great number, which can neither temper their tast, nor restraine the
fashion.
The souldier likewise, which is trained in hoat blood abroad will
hardly be but troublesome in cold blood at home: vnlesse he be such
a one as followed the warres for conscience to his countrie, and of
iudgement to learne skil, and not vpon bare courage, or hardines of
nature, or sinisterly to supply some other want. I meane not any of
these, ne yet such trauellers as _Solon_, to preuent a mischiefe in
mutabilitie of his countrie mens mindes, whom he had tyed to his lawes,
not reuocable till his returne, when acquaintance for that time had
wone allowance for euer: neither as _Pythagoras_, or _Plato_ were,
who sought cunning where it was, to bring it where it was not. For
_Platoes_ iourney into _Sicile_ proceeded not of his minde to trauell,
but vp on hope to do some good on _Dionisius_ the tyrant, who did send
for him by _Diones_ meane. We neede not to trauell in their kinde for
learning. We haue in that kind thankes be to God for the pen and print,
as much at this day as any countrie needes to haue: nay euen as full if
we will follow it well, as any antiquitie it selfe euer had. And yong
gentlemen with that wealth, or their parentes in that wealth, might
procure, and maintaine so excellent maisters and ioine vnto them so
choise companions, and furnish them out with such libraries, being able
to beare the charge, as they might learne all the best farre better at
home in their standing studies, then they euer shall in their stirring
residence, yea though the desire of learning were the cause of their
trauell. Which rule serueth euen in the meaner personages, which loue
to looke abroade, and alleadge learning for their shew, which might be
better had at home, with their good diligence, and confirmeth it selfe
by sufficient persons, which neuer crossed the sea. Let them fauour
their owne fantsies neuer so much, and defende that stoutly, which they
haue begone youthfully: yet the thing will proue in the end as I haue
said. And if there be defect, we should deuise, as those philosopher
trauellours did, to helpe it here at hoome in our owne countrie, that
we be not allway borrowers, where it is but of wantonnesse, bycause
we are vnwilling to straine out our owne, which of it selfe is able
enough to breede, and needeth no more helpes then the generall studie,
if it be studied in deede, and not be dalyed with for shew, as I wish
it were not, and not I alone. Here lyeth a padde to be pitied though
not to be published, they that may amend the thing are in conscience
to thinke of it. But what is trauell, as it is to be constrewed in
this place, where it interrupteth traine, and bringes it in question,
whether yong gentlemen, while they vse trauelling, do vse that, which
is best both for their countrie, and themselues. What is it to trauell?
It is to see countries abroad, to marke their singularities, to learne
their languages, to returne from thence better able to serue their owne
countrie here with much fourniture, as they prouided, and such wisedom,
as they gathered by obseruing things there.
Sure a good countenaunce to helpe trauelling withall, and to hide
her skars, which in some may proue so in deede. But those some be
not any generall patternes: in whom, some excellencie in nature, and
vertuousnesse in disposition doth turne that to profit and good, which
the thing of it selfe doth assure to be dangerous: bycause it may proue
to be both perillous and pernicious in those and to those, which for
heat are impetuous, for yeares to foreward, for wealth to rachelesse:
and proceeding from them may be contagious to others, as cankers will
creepe, and the ill taches of euery countrey do more easely allure,
and obteine quicker cariage to enlarge them selues, then the good and
vertuous do. But while they trauell thus, as sure me thinke I see, it
is but of some errour caryed with the streame, which enwraps them so
(onelesse some miscontentment at home in busie and displeased humours,
vse the colour of language and learning, to absent themselues the
better from that, against the which they haue conceyued some stomacke)
what might they haue gained at home in the meane while? sounder
learning, the same language, besides the loue and liking of their owne
countrey soile which breed them, and beares them: by familiaritie, and
continuance at home encreased, by discontinuance, and strangenesse
mightely empared: while enamouring and liking of forreine warres doth
cause lothing, and misliking of that they finde at home. Whereby our
countrey receiueth a great blow, thorough alienation of their fantsies,
by whom she should be gouerned, which will rather deale in nothing,
then not force in the forreine.
What is the very naturall end, of being borne a countryman of such a
countrey? To serue and saue the countrey. What? with forreine fashions?
they wil not fit. For euery countrey setts downe her owne due by her
owne lawes, and ordinaunces appropriate to her selfe, and her priuate
circunstance vpon information giuen by continuers at home, and carefull
countreymen.
The verie diuision of lawes, into naturall, nationall, and ciuill
emport a distinction in applying, though the reason runne thorough, and
continue generally one. That which is very excellent good abroad, and
were to be wished in our countrey vpon circunstance which either will
not admit it, or not but so troublesomly, as will not quite the coast,
nor agree with the state is and must be forborne here, though it leaue
a miscontentment in the trauellours heade, who likes the thing most,
and thinkes light of the circunstance, which he sayth will yelde to it,
though experience say no: and in some but petie toyes do shew him, how
leaning to the forreine hath misfashioned our owne home. I do not deny
but trauelling is good, if it hap to hit right, but I think the same
trauel, with minde to do good, as it alwaye pretendeth, might helpe
much more, being bestowed well at home. He that rometh abroade hath no
such line to lead him, as the taryer at home hath, onlesse his conceit,
yeares, and experience be of better stay, then theirs is, which be
causes of this question, and bring trauelling in doubt. For the ground
of his vyage being priuate, though taken to the best, is vnfreindly to
our common. It is like to an idle, lasie, young _gentlewoman_, which
hath a very faire heire of her owne, and for idlenesse, bycause she wil
not looke to it, combe it, picke it, wash it, makes it a cluster of
knottes, and a feltryd borough for white footed beastes: and therfore
must needes haue an vnnaturall perug, to set forth her fauour, where
her owne had been best, if it had bene best applied. Is not he worse
then mad, that hath an excellent piece of ground, made for fertilitie,
and suffereth it to be ouergrowen with wedes, while he wandreth
abroade, and beholdes with delite, the good housbandes and housbandrie
in other men and other soiles? The president of a copie makes a child
resemble wel, and a certaine pitch to deale within a mans owne countrey
in such a kinde of life, to his and her auauncement, is the surest and
soundest direction to any young gentleman: first to learne by, and then
to liue by: and to leuell all that waye without any forreine longing.
If he take pleasure in trauelling, and no care in expending, both the
expense will bring repentaunce, when reason shall reclame, if euer she
do, (as in some desperate cases, fantsie is froward, and wil bide no
fronting:) and the pleasure bringes some greife, when the gentleman
which in youth so much pleased himselfe, in his age shall not be able
to pleasure his countrey, whom he cared for so litle, while he so
counted of the forreine. Forreine matters fit vs not, and though our
backes, yet not our braines, if we be not sicke there. Forreine thinges
be for vs in some cases, but we were better to call home one forreine
maister to vs, then they should cause vs to be forreine scholers, to
such a forraging maister, as a whole forreine countrey is, to learne so
by trauelling, and not by teaching.
Our _ladies_ at home can do all this, and that with commendacion
of the verie trauelled gentlemen: bycause it is not that, which
they haue seene, that makes them of worth, but that which they haue
brought home in language and learning, which they do finde here at
their retourne. Our _ladie mistresse_, whom I must needes remember,
when excellencies will haue hearing, a _woman_, a _gentlewoman_, a
_ladye_, a _Princesse_, in the middest of many other businesses, in
that infirmitie of sexe, and sundrie impedimentes to a free minde,
such as learning requireth, can do all these things to the wonder of
all hearers, which I say young _gentlemen_ may learne better at home,
as her _Maiestie_ did, and compare themselues with the best, when they
haue learned so much, as her _Maiestie_ hath by domesticall discipline.
It may be said that her _Maiestie_ is not to be vsed for a president,
which of a princely courage would not be ouerthrowne with any
difficulty in learning that, which might auaunce her person beyond all
praise, and profit her state beyond expectation. But yet withall it may
be said, why may not young gentlemen, which can alledge no let to the
contrarie, obtaine so much with more libertie, which her highnesse gat
with so litle? It is wealth at will which egges them on to wander, and
it is the same, which causeth them continue in the same humour, though
they heare it misliked. If they went abroad as _Embassadours_, that
their Princes authoritie might make their entrie to great knowledge in
greatest dealinges: or if they were excellent knowen learned men, that
all cunning would crepe to them, and honour them with intelligence, and
notes of importance: or if they went in the traine of the one, or in
the tuition of the other, where authoritie and awe might enforce their
benefit, and saue them from harme, I would not mislike it, to breede
vp such fellowes, as might follow them in seruice: but for any of the
particular endes, which be better had at home, I cast of comparisons.
Good, plaine, and well meaning young _gentlemen_ in purse strong, in
yeares weake, to trauell at a venture in places of danger to bodie,
to life, to liuing, though our owne countrey be also subiect to all
the same perills, but not so farre from succour, and reskue. Driue me
to such a traunse, as I know not what to saye. Commende them I cannot
bycause of my countrey: offend them I dare not, bycause of them selues,
which may by discretion in themselues, and wisedome of their freindes
prouide well for themselues, as I do confesse, though I feare nothing
so much, as the ouerliking of forreine, and so consequently some
vnderliking at home, which will neuer let them staye. Olde lawes in
some countries enacted the contrarie, and sillie _Socrates_ in _Plato_
being offered to be helpt out of prison, as vniustely condemned by
the furie of the people, and persuasion of his vnfreindes: would not
go out of his countrey to saue his owne life, as resolued to die by
commandment of that lawe, thorough whose prouision he had liued at home
so long. Diuisions for religion, and quarrells of state may worke that
which is not well for generall quiet, by being hartned abroade with the
sight, and hearing of that, which some could be content to see, and
heare at home.
_Plato_[63] in his twelfth booke of lawes, seemeth to rule the case of
trauelling, which moueth this controuersie. Where he alloweth both the
sending out of his countrymen, into forreine landes, and the receiuing
of forreine people into his countrey. For to medle neither with
forreine actions, nor forreine agentes might sauour of disdaine, and to
suffer good home orders to be corrupted by our forreine trauellers, or
their forreine trafficquers might smell of small discretion. Wherfore
both to build vpon discretion to preuent harme at home, and to banish
disdaine to be thought well on abroad: he taketh this order both for
such as shall trauell abroad into forreine countries from his, and for
such as shall repare, from forreine countries vnto his. For his owne
trauellers he enacteth first. That none vnder fourtie yeares in any
case trauell abroad. Then restraining still all priuate occasions,
for the which he will not dispense with his lawe, neither graunt any
trauelling at all: he alloweth the state in publike to send abroad,
embassadours, messagers, obseruers, for so I turne _Plato_ his θεωροὺς.
Such as are sent abroad to warre for the countrie, though foorth of the
countrie, he holdes for no trauellers, as being still of, and in the
state: the cause of their absence continuing their presence, and the
place of their abyding, not altering the nature of their being. And
the like rekening he maketh of those solemne embassadors, which they
sent to communicate in sacrifice with their neighbours, at _Delphi_,
to _Apollo_, in _Olympus_, to _Iupiter_, at _Nemea_ to _Hercules_, in
_Isthmos_ to _Neptune_: where he appointed the pacificque, and friendly
Embassages to be furnished out of the most, the best, and brauest
citisens, which with their port, their presence, their magnificence,
might honest, and honour their countrie most: as to the contrary he
requireth in his martiall lieuetenant, which in the camp, and fielde
shall represent the state of his country, credit, estimation, honour,
purchased before by vertue and valure. His obseruer, whom he alloweth
to go abroad to see fashions: he will haue not to be aboue threescore,
nor vnder fiftie yeares old, and such a one, as shall be of good credit
in his countrie, for great dealinges, both in warre and peace. For the
occasion of his trauell pretending to see the manners of men abroad, to
marke what is well and them that are good, which be most times there,
where the place is least likely: and not to be marred by that which is
ill, and them that are naught, which be there oftest, where good orders
be rifest: to correct his countrie lawes by the better forreine: or to
confirme them by the worse: how can he iudge of any of these thinges,
which hath not dealt in great affaires, and shewed himselfe there to
be a man of iudgement? or how is he able to auoide the euill, and
cleaue to the good, whom yeares haue not stayed and giuen reason the
raine, to bridle all desires, that might turne him awry? Such a man, of
such a credit, of so many yeares, but no man yonger doth _Plato_ send
abroad, to learne in forreine countries, and to see forreine fashions,
so many of those ten yeares betwene fiftie and sixtie, as shall please
him selfe best. But what must this trauellour do at his returne? There
is a counsell appointed of the grauest diuines for religion, of ten
iustices for law, of the new and old ouerseers for education, whereof
ech one taketh with him one younger man, aboue thirtie and vnder
fourtie. This counsell hath commission to deale in matters of lawe,
either to make new, or to mend the olde: to consider of education and
learning, what is good and quickneth, what is ill and darckeneth. And
what the elder men determine that the yonger must execute. If any of
these young men behaue himselfe not well, the elder that brought him
into the parlament, beareth blame of the whole house: those that behaue
themselues well, are made honorable presidentes to their countrey to
behold: as they are most dishonored if they proue worse then other.
Where by the waye I note these three thinges. 1. First the care they
had to education, and learning euen in their cheife parlament. 2.
Secondly the reason they had to traine, and vse young men in their
parlament. 3. Thirdly their three speciall pointes of gouernement,
according to the three kindes of persons, which were present in the
parlament, _religion_, _lawe_, _education_. How to traine before
_lawe_, how to rule by _lawe_, how to temper both traine, and _lawe_ by
_diuinitie_, and _religion_.
Before this counsell, the obseruer presenteth himselfe at his returning
home, and there declareth, what he hath either learned of them abroad,
or deuised by their doinges, for the helpe of his countrey lawes, of
his countrey education, of his countries prouision. And if he seemed
neither better nor worse, neither cunninger, nor ignoranter, at his
returne home, then he was at his departure from home: he was commended
for his good will, and no more was said to him. If he seemed better and
more skilfull, he was not only honored by the present parlament, while
he liued, but by the whole countrey after his death. If he seemed to
returne worse, he was commaunded to vse companie, neither with young,
nor olde, as one like to corrupt vnder colour of wisedom. And if he
obayed that order, he might liue still, howbeit but a priuate life.
If he did not obay, he was put to death. As he was also if he vere
found to be busie headed, and innouating any thing after the forreine
concerning either _lawe_, _liuing_, or _education_. Beholde the
patterne of a trauellour, rewarded for his well, punished for his ill:
neither ill requited, where he meant but well.
Then for reparers from forreine countries into his, whom he will haue
well entertained in any case, he appointeth foure kindes. 1. The
first wherof be _merchantes_, whose mercates, hauens, and lodging, he
assigneth to be without the citie but very neare to it: and certain
officers to see, that they innouate nothing in the state, that they do,
and receaue right, that they haue all thinges necessarie, but without
ouerplus.
2. The second kinde of straungers he appointeth to be such as arriue
for _religion_, for _philosophie_, for _learning_ sake, whom he willeth
the _Diuines_, and church _treasurers_, to entertaine, to lodge, to
care for, as the presidentes of true hospitalitie for straungers. That
when they shall haue taryed some conuenient time, when they shall
haue seene, and heard, what they will desire to see or heare: they
may depart without either doing, or suffering any iniurie or wrong.
And that during their abode for any plea vnder fiftie drammes, the
_Diuines_ shalbe iudges betwene them, and the other partie: if it be
aboue that summe, that then the maior of the citie shall determine the
matter.
3. The third sorte were _Embassadours_, sent from forreine Princes, and
states, vpon publike affaires. Their entertainment he commendeth to the
common purse, their lodging to some generall, some coronell, or some
captaine onely. The care of them was committed to the hie _treasurer_,
and their host, where they lodged.
4. The fourth kinde was such _obseruers_ from some other place,
as his countrey did send abroad before, aboue fiftie yeares old,
pretending a desire to see some good thing among them, or to saye
some good thing vnto them. This kinde of man he excludeth from none,
as being comparable with the best, bycause of his person so aduisedly
choosen. Who so was wise, wealthy, learned, valiant might entertaine,
and entreat him. When he minded to depart after he had seene, and
obserued all thinges at full, he was sent away honorablely, with great
presentes, and rewardes. Thus thinketh _Plato_ both of comers in, and
goers out of one countrey into another. But you will say this was a
deuise of _Plato_ in his lawes, as other be in his common weale. Yet it
is a wisemans deuise, that findes the harme, and would auoide it, and
in this our case is well worthy the weying. But as _Plato_ neede not
to blush for the deuise, which is grounded vpon incorruption, whervnto
we say that trauelling is a foe: so if such a lawe were in very deede,
politikly planted in any common weale, as it is naturally engraffed in
any honest witte: there would be exception notwithstanding against it.
In all this _Platonicall_ prouision, we may easely obserue, that his
cheife care is by trauelling, either to amend the countrey, or not to
marre it: and that the forreine vsually is a steppemother to a strange
countrey. Therefore as young gentlemen maye trauell, both for their
pleasure, to see forreine countries, and for their profit, to returne
wise home: so their owne countrey desires them, to minde that profit
in deede, and not to marre it with to much pleasure, which is the
cause why that all ages haue misliked _trauelling_, as the occasion of
corruption in most, and thinke it better forborne for hindring of so
many, then to be allowed, for the good of some few, which is hasarded
at the first, and vncertaine to proue well. The reason of all this is,
both for the forreine euill, which may corrupt, and for the very good,
which will not fit, be it neuer so fit their, from whence it is fetcht.
But to my purpose, and the training at home for home. I remit this
trauelling abroad to their consideration, which vse it, which I dare
not quite mislike, bycause I see very many honest people, which haue
trauelled, and the argument of misliking receiueth instance, that the
thing may be well vsed, euen bycause some do misuse it, whervnto all
other indifferences else be also subiect. Nay I dare scant but thinke
well of it, bycause my Prince doth allow it, thorough whose licence
their trauelling is warranted. I say but thus much generally though
some traueller do some good to his countrey, euen by the frute of his
trauell, and most in best places: that yet the statarie countrieman
doth a great deale more. The reason why is this. The continuall
residenciarie at home hath his eye still bent vpon some one thing:
where he meanes to light, and makes the direct and naturall meane vnto
it: which though the trauellers do alledge to be their minde to, yet
their meane is not so fit, as that is, which ordinarily, and orderly
is made for the thing. Neither is this allegation generall. For we see
the course which the most do vse after their returne, to bewraie a
passage for pleasure, rather then any sound, and aduised enterprise.
And therefore I do wish the domesticall traine to be well trauelled to
better vs with our owne, and that we did not so much trie how forraine
effects do make vs out of fashion, though they feede our fantsies, and
that it would please well disposed yong gentlemen to sort them selues
betimes to some kinde of learning to make them in deede liberall, their
abilitie being throughly fensed against feare of corruption, to serue
their country honorably that way which doth so honour them.
For as all will be lawyers, or in houses of law, and court, to some
priuate end: so what if some of choice became both diuines, and
physicianes, and so furth in other learned sciences, as I said before?
If there be any gentleman in our countrie so qualified at this daie
in any kind of learning, is he not therefore praysed, esteemed, and
honoured of all others, and aboue all others of his calling, and
somewhat higher to which are: not comparably qualyfied? Whence I
gather this argument: That the worthynes of the thing is confessed
by the honour giuen vnto it, and that such as desire honour ought to
seeke for such worthinesse, as enforceth the assured confession of the
best deserued honour. And I pray you be not these faculties for their
subiect to be reuerenced, as they are? and for their effectes to be
esteemed of speciall account? which haue bene allway the very groundes
of the best, and most beneficiall nobilitie? I do not hold _Tamerlane_,
or any barbarous, and bloody inuasions to be meanes to true nobilitie,
which come for scourges: but such as be pacifike most, and warlike
but vpon defense, if the country be assailed: or to offend, if reueng
be to be made, and former wrong to be awraked. Neither take I wealth
to be any worthy cause to renowme the owner, vnlesse it be both got
by laudable meanes, and likewise be employed vpon commendable workes:
neither any qualitie or gift, which beawtifieth the body vnlesse vertue
do commende it, as seruiceable to good vse, neither yet any endewement
of the minde, but onely such as keepe residence in reason, hauing
authoritie in hand, and direction to rule, by the philosophers termed
το ἡγεμονικὸν.[64] Wherein those qualities do claime a tenure, which I
haue assigned as foundations to honour, and notes of nobilitie, worthy
the esteeming, and of inestimable worth. Who dare abase diuinitie for
the thing it selfe; or who is so impudent, as not to confesse that
profession honorable which hath God himselfe to father, and friend, our
most louing, and mercifull maker: the deuill himselfe to enemie and
foe, our most suttle, and despitefull marrer, the doctrine of life, the
daunter of death? Some scruple there is now, which was not sometime
when the allurement was larger, the liuing fatter, and the countenaunce
greater: but the matter is now better, though the man be brought both
to more basenes in opinion, and barenesse in prouision, and will honour
a good gentleman, which will seeke honour by it, and ought so to do.
The time was when the great _Cesar_,[65] at his going furth from his
house in his sute for the great pontificate sayd to his mother, that
she should either see her sonne at his returne the great bishop, or
else no body. Such a step was that state to his whole preferment after.
_Isocrates_[66] in his oration, where he frameth a prince, ioyneth
priesthood with the prince, as two thinges of like care, requiring like
sufficiencie in persons, like skill in well handling, which two sayth
he, euery one thinkes, he can cunningly weild, but hardly anie one can
handle them well.
If gentlemen wil not trauel and professe _physicke_, let them feele the
price of ignorance, and punish their carcasses besides the consumption
of their cofers, as all learning being refused by them hath no other
way to reueng her selfe, then only to leaue them to ignorance, which
will still attend to flatter and fawne there where small stuffing is,
and that which is most miserable, bycause themselues see it not, will
cause them selues to be their owne _Gnatoes_, a most vnproper part,
to be seene vpon a stage, when the same person plaieth _Thraso_, and
answereth himselfe, as if he were two. Were it not most honorable for
them to see these effectes in their owne persons? _singuler knowledge_
where studie is for knowledge and knowledge for no neede? _liberall
execution_, where desire to do good, and good for gramercie be the true
ends of most honour? where the promises from heauen, the princes vpon
earth, the perpetuall prayer, and neuer dying prayse of the profited
people will remember, and requite that honorable labour, so honestly
employed, that fortunate reuenew so blessedly bestowed, not for priuate
pleasure, but for common profit?
Albeit there is one note here necessarily to be obserued in yong
_gentlemen_ that it were a great deale better that they had no learning
at all and knew their owne ignorance, then any litle smattering,
vnperfit in his kinde, and fleeting in their heades. For their knowne
ignorance doth but harme them selues, where other that be cunning
may supply their rowmes: but their vnripe learning though pretie in
the degree, and very like to haue proued good, if it had taryed the
pulling, and hung the full haruest, doth keepe such a rumbling in
their heades, as it will not suffer them to rest, such a wonder it is
to see the quickesiluer. For the greatnes of their place emboldeneth
the rash vnripenes of their studie, in what degree so euer it be,
whether in not digesting that which they haue read, or in not reading
sufficiently, or in chusing of absurdities to seeme to be able to
defende where their state makes them spared, and meaner mens regard
doth procure them reuerence, though their rashnes be seene, or in not
resting vpon any one thing, but desultorie ouer all. A matter that
may seeme to be somewhat in scholes, euen amongst good scholers: and
very much in that state, where least learning is commonly best liked,
though best learning be most aduanced, when it ioynes with birth in
sowndnes, and admiration. As the contrary troubleth all the world,
with most peruerse opinions, beginning at the insufficient, though
stout _gentleman_, and so marching forward still among such, as make
more account of the person whence the ground comes, then of the reason
which the thing carieth. Wherefore to conclude, I wish yong _gentlemen_
to be better then the common in the best kinde of learning, as their
meane to come to it, is euery way better. I wish them in exercise, and
the frutes thereof to be their defendours, bycause they are able to
beare out the charge, wherevnder the common of necessitie must shrinke:
That both those wayes they may helpe their countrie in all needes, and
themselues, to all honour.
[Sidenote: The Princes traine.]
The _prince_ and _soueraigne_ being the tippe of _nobilitie_: and
growing in person most priuate for traine, though in office most
publike for rule, doth claime of me that priuate note, which I promised
before. The greatest _prince_ in that he is a childe, is, as other
children be, for soule sometimes fine, sometimes grosse: for body,
sometimes strong, sometimes weake: of mould sometime faire, sometime
meane: so that for the time to beginne to learne, and the matter which
to learne, and all other circumstances, wherein he communicateth with
his subiectes, he is no lesse subiect, then his subiectes be. For
exercise to health, the same: to honour, much aboue: as he is best able
to beare it, where coast is the burden, and honour the ease. We must
take him as God sendes him, bycause we cannot chuse, as we could wish:
as he must make the best of his people, though his people be not the
best. Our dutie is to obey him, and to pray for him: his care will be
to rule ouer vs, and to prouide for vs, the most in safetie the least
in perill. Which seeing we finde it proue true in the female, why
should we mistrust to find it in the male? If the prince his naturall
constitution be but feeble, and weake, yet good traine as it helpeth
forwardnes, so it strengthneth infirmitie: and is some restraint euen
to the worst giuen, if it be well applyed, and against the libertie of
high calling oppose the infamie of ill doing. Which made euen _Nero_
stay the fiue first yeares of his gouernment, and to seeme incomparable
good. When the yong princes elementarie is past, and greater reading
comes on, such matter must be pikt, as may plant humilitie in such
height, and sufficiencie in such neede, that curtesie be the meane
to winne, as abilitie to wonder. Continuall dealing with forraine
_Embassadours_, and conferring at home with his owne counsellours
require both tongues to speake with, and stuffe to speake of.
And wheras he gouerneth his state by his two armes, the
_Ecclesiasticke_, to keepe, and cleare religion, which is the maine
piller to voluntarie obedience: and the _Politike_, to preserue, and
maintaine the ciuill gouernment, which doth bridle will, and enforceth
contentment: if he lacke knowledge to handle both his armes, or want
good aduice to assist them in their dealing, is he not more then lame?
and doth not the helpe hereof consist in learning? Martiall skill is
needfull: But it would be to defend, bycause a sturring _Prince_ still
redye to assaile, is a plague to his people, and a punishment to him
selfe, and in his most gaine, doth but get that, which either he or his
must one daye loose againe, if the losse rest there, and pull not more
with it. But religious skill is farre more massiue: bycause religion as
it is most necessarie for all, so to a _Prince_ it is more then most
of all, who fearing no man, as aboue mans reache, and commanding ouer
all as vnder his commission, if he feare not God his verie next both
auditour, and iudge, in whose hand is his hart? and what a feare must
men be in for feare of most ill, when the _Prince_ feares not him, who
can do him most good? Almighty God be thanked, who hath at this day
lent vs such a _Princesse_, as in deede feareth him, that we neede
not feare her which deseruing to be loued desires not to be feared. I
wish this education to be liked of the _Prince_, to pull the people
onward, by example that they like of, though they cannot aspire to:
as I pray God long preserue her, whose good education doth teach vs,
what education can do, wherby neither this lande shal euer repent, that
education of it selfe did so much good in her: and I haue good cause to
reioice that this my labour concerning education comes abroad in her
time.
FOOTNOTES:
[56] Proclus vpon Platoes common weale, and Theodorus Asinæus vpon the
question, whether men and wymen haue all vertues common.
[57] Philo Iudæus in his discours of the ten commaundementes rips out
the perfitnes of that number.
[58] Plutarch in his booke of wymens vertues.
[59] Plin. lib. 35. cap. 11.
[60] Plut. περὶ παιδ. ἀγωγ.
[61] Plutarch. Alexand. Hester lib. Ælianus ποικίλ. 2.
[62] Plut. Sylla. Cæsar.
[63] Plato 12 de leg.
[64] Philo.
[65] Plut. in Cæs.
[66] Ad Nicoclem.
CHAPTER 40.
OF THE GENERALL PLACE, AND TIME OF EDUCATION. PUBLIKE PLACES,
ELEMENTARIE, GRAMMATICALL, COLLEGIATE. OF BOURDING OF CHILDREN ABROAD
FROM THEIR PARENTES HOUSES, AND WHETHER THAT BE BEST. THE VSE AND
COMMODITIE OF A LARGE, AND WELL SITUATE TRAINING PLACE. OBSERUATIONS TO
BE KEPT IN THE GENERALL TIME.
These two circunstances for the generall place, and the generall time,
concerne both the exercise of the bodie, and the training of the minde
iointly, bycause they both are to be put in execution in the same
place, and at the same time, though not at the same howres. For the
particular times, and places I will deale in myne other treatises,
where I will accomodate the particular circumstance to the particular
argument. Priuate places, where euery parent hath his children taught
within his doares, haue but small interest in this place: bycause
such a parent, as he may take or leaue of the generall traine, what
it shall please him, his owne liking being the measure to leade him:
so for exercise, or any other thing he is the appointer of his owne
circumstance, and his house is his castle.
[Sidenote: Diuision of publike places. Collegiat.]
Publike places be either elementarie, grammaticall, or collegiate. For
the collegiate places, whether they be in the vniuersities, or without,
they be lightly well situate, and for both the traines resonably well
builded, specially such as haue a cloysture or galerie for exercise in
foule weather, and the open fieldes at hand for the faire. If there be
any fault in that kinde, it may be set downe, in hope sooner to haue it
amended in new erections, when such founders shalbe found: then to be
redressed in those which be erected already: bicause these buildinges
be restrained to the soile, where on they stand. Yet wish for the
better may take place, when the want is found, though the effect do
follow a long while after, if it euer do at all.
[Sidenote: Elementarie.]
The elementarie places, admit no great counsell, bycause such as enter
the yong ones, do prouide the rowmes of them selues, and the litle
people be not as yet capable of any great exercise: so that there is no
more to be said herein but this, that the Elementarie teachers prouide
their rowmes as large as they may, and that the parentes domesticall
care supply: where the maisters prouision is not sufficient. For as
the collegiate yeares must direct themselues most, bycause they are
after a certaine degree set ouer to their owne gouernment: so the
elementarie, bycause of their weakenes and youth must be ioyntly helpt
betwene the maister and the parent, this point for the petie ones being
altogither priuate, and vpon priuate charge, as the other collegiate is
altogither publicke and vpon publicke erection though alway proceeding
from some priuat meane. But if any well disposed wealthie man for the
honour that he beareth to the murthered infantes, (as all our erections
haue some respect that way,) would beginne some building euen for the
litle yong ons, which were no encrease to schooles, but an helpe to
the elementarie degree, all they would pray for him, and he himselfe
should be much bound to the memorie of the yong infantes, which put him
in remembraunce of so vertuous an act. And rich men which haue much
more then necessary enough, though none of them thinke he haue simply
enough, would be stirred forward by all good and earnest people, which
fauour the publicke weale, whose foundation is laid in these petie
infantes, to spend the supererogation of their wealth that waie, where
it will do most good to other, and least harme to themselues.
[Sidenote: Grammaticall.]
3. The places where the toungues be taught, by order and art of
grammer, require more obseruation, bycause the yeares that be or at
the least ought to be emploied that way be fittest, both for the
fashioning of the body, and for framing of the minde: most subiect
to the maisters direction, and consist of a compound care, publicke
erection, which prouideth them places wherein to learne: and priuate
maintenaunce which furnisheth out the rest. The scholers either come
daily from their fathers houses to schoole, or be bourded at their
charges somewhere verie nigh to the schoole.
[Sidenote: Of boarding abroad.]
Where there riseth a question whether it be better for the childe to
boord abroad with his maister, or some where else: or to come from home
daily to schoole. If the place where the parentes dwell, be neare to
the schoole, that the nighnes of his maisters house can be no great
vantage: or but so farre of, as the very walke may be for the boyes
health: and the parent himselfe be carefull and wise withall, to be
as good a furtherer in the training, as he is a father to the being
of his owne chield: certainely the parentes house is much better, if
for nothing else, yet bycause the parent may more easily at all times
entend the goodnes of his owne, being but one or few, then the maister
can, at such extraordinarie times as the bourding with him, doth seeme
to begge his diligence, being both tired before, and distracted among
many. Further, all the considerations which do perswade men rather to
haue their children taught at home, then among the multitude abroad,
for the bettering of their behauiour, do speake for their bourding
at home, if the parentes will consider the thing well: Bycause the
parent may both see to the entertainement of his childe, when he is
from schoole, and withall examine, what good he doth at schoole. For
vndoubtedly the maisters be wearied with trauelling all the day, so
that the priuate helpe within their houses, can be but litle, without
both ouertyring the maister, and shortening his life, and the dulling
of the childe, if he still pore vpon his booke. Times of recreation
must be had, and are as requisite to doe thinges well any long time,
as studying is necessarie to do any thing well at any time. For can
any man but thinke it a great deale more, then a sufficient time for
the maister to teach, and the scholer to learne dayly from six in the
morning till eleuen, and from one in the afternoone till well nigh
six at night, if these houres be well applied? nay if they were a
great deale fewer? And may not the residew be well enough bestowed
vpon solace and recreation in some chaunge to the more pleasant for
either partie? In the maisters house, I graunt children may keepe
schoolehowers better, and be lesse subiect to loytering and trewantrie.
The maisters care in his generall teaching may eye them nearer,
bycause they be in his so neare tuition, and in place of his owne
children, being committed vnto his priuate care by their owne parentes
and friendes, he may more easily dispence with their howers, if they
fortune to minde many elementarie pointes at one time: and sooner
finde out their inclination, then in the generall multitude. And if
any particular preferment be incident to his house, without the common
wearying both of the scholer and maister, some thing may be done. There
be also many priuate considerations, which some parentes follow in the
displacing of their children from their owne houses, which I remit to
their thoughtes, as I reserue some to myne owne. If the maister do
entend onely such scholers as he bourdeth, and haue both in himselfe
abilitie to performe, what is needefull for the best traine: and haue
such a conuenient number as will rise to some hight in the traine,
I know none better, so the place where he dwelleth, and teacheth do
answere in conuenientnes, and situation and some circumstances, else.
But while he careth to haue his bourders learne, sure some slow paying
parentes will keepe him leane, if he looke not well to it, and his
gaine will go backeward, besides the continuall miscontentmentes. At
home spoiles, soilthes, twentie things, are nothing in the parentes
homely eye, which selfe same be death abroad, where the parent hath
another eye: and yet the things misliked not auoidable euen at home.
But what if sickenes, nay what if death come in deede, then all things
be constrewed to the worst, as if death did not know where the parent
dwells. And though the maister doe that which the ciuill law requireth
in deposing, and vse not onely so much diligence to preserue, but much
more then in his owne, yet all that is nothing. Wherefore as parentes
must beware of boording out for their owne good: so maisters must be
warie of admitting any for their owne harme. And sure to set downe
my resolution, me thinke it enough for the maister to take vpon him
the traine alone, being so great both for exercise and learning, as I
wish him well considered, that can do both well. If parentes dwell not
neare the schoole, let some neighbours be hostes, which may and will
entend it, and deliuer the maister of the parentes care, whom euen
they will fauour more, if they find profit by his schooling. They be
distinct offices, to be a parent and a maister, and the difficulties
in training do eager sore enough, though the same man be troubled with
no more. Boording, that is the vndertaking of both a fathers and a
maisters charge requireth many circumstances of conuenientnes in place,
of prouision for necessities, of trustie and diligent seruauntes, and
a number moe: besides indifferencie in the parent to be armed against
accidentes, where there is no euident default, and to content truely
where there is great desert: as the maister is to giue a great account
of two seuerall cures, a personage for his teaching, and a vicarage
for his boording. The maisters charge is great of it selfe, but this
composition of a duble office is a meruelous matter. If the maister
minde his boorders eitheer only or most, where his charge is ouer
moe, where then is his dutie? if not, what gaine haue those boorders,
by their maisters priuate? If he teach but boorders let him looke to
himselfe, for his charge will proue chargeable moe wayes then one: and
those that be best able to put forth to boord, are alway most strait in
making all audittes, and to amplifie offences before they be proued,
without eitheir conference or contentment. I wish parentes therefore
to be warie, ear they set ouer their owne person for more then the
training: and the maisters to be as warie for feare of had I wist. But
to the grammer schooles. As the elementaries of force must be neare
vnto their parentes bycause of their youth, and therefore are not to be
denied the middle of cities and townes: so I could wish that grammer
schooles were planted in the skirtes and suburbes of townes, neare to
the fieldes, where partely by enclosure of some priuate ground, for
the closer exercises both in couert and open: partely for the benefit
of the open fieldes for exercises of more raunge, there might not be
much want of roome, if there were any at all. To haue a faire schoole
house aboue with freedome of aire for the toungues, and an other
beneath for other pointes of learning, and perfiting or continuyng the
Elementarie entrances, which will hardly be kept, if they be posted
ouer to priuate practising at home: to haue the maister and his familie
though of some good number conueniently well lodged: to haue a pretie
close adioyning to the schoole walled round about, and one quarter if
no more couered aboue cloisture like, for the childrens exercise in
the rainie weather, as it will require a good minde and no mean purse:
so it needs neither the conference of a countrey, as _Lacedemon_ did
in _Athenæus_, and _Plato_, as _Athens_ did in _Pausanius_, _Suidas_
and _Philostratus_, as _Corinth_ did in _Diogenes Laertius_: nor yet
the reuenue of a Romain Emperour, whose buildinges in this kinde, were
most sumptuous and magnificent, as _Adrian_ the Emperours _Athenæum_,
_Hermæum_ and _Panathænaicum_ at _Tibur_, and _Neroes Thermæ_ at
_Rome_, which in one building furnished out both learning and exercise
as it appeareth by the descriptions of their places called _Gymnasia_,
_xysta_, and _Palæstræ_.
There is wealth enough in priuate possession, if there were will enough
to publike education. And yet we haue no great cause to complaine for
number of schooles and founders. For during the time of her _Maiesties_
most fortunate raigne already, there hath bene mo schooles erected,
then all the rest be, that were before her time in the whole Realme.
My meaning is not to haue so many, but better appointed both for the
maisters entertainment, and the commoditie of the places. Small helpe
will make most of our roomes serue, and small studie with great good
will and honest salarie to maintaine a sufficient man, will make
our teachers able both to enstructe well and to exercise better.
The places of learning and exercise, ought to be ioint tenementes,
and neare neigbours capable of number, which must be limited by the
neede of the countrey, where the schoole standeth, and the maisters
maintenaunce, which way it must rise. For if it rise by the number,
better for him few and choice, so they consider his paines accordingly.
And sure experience hath taught me, that where the maister is left
to the vncertaintie of his stipende to encrease or decrease with his
diligence, that there he will do best, and the children profit most,
allway prouided that he deale with no more, then he can bring vp vnder
himselfe, and hasard not his owne credit, nor his childrens profit vpon
any absolute vnderteacher. Whose vse is not, as we now practise it
in schooles, where indeede vshers be maisters of them selues, but to
assist the maister in the easier pointes of his charge, which ought to
haue all vnder his owne teaching, for the cheife pointes, and the same
vnder the vshers, for more vsuall and easie, as in the teaching of the
Latin toungue, I will declare more at large. Where the very practise
wil confirme my wordes, and proue them to be true.
Againe, it is halfe a wonder euer to bring forth a good scholer in
the hart of a great towne: where there be chaunge of schooles, and
many straunge circunstances to procure chaunge, as it shall please the
child. Who notwithstanding he haue his will followed in the chaunge,
yet seldome winneth very much by the chaunge: though the second maister
oftimes make shew of the formers ground worke, which is made but light
of, bycause it kepeth lowe.
If the maisters stipend do rise by foundacion, and standing payment,
yet the place may not be ouercharged with number: nor the maister
with care to prouide things needfull any other wayes then onely by
his trade. For what reason is it to haue a mans whole labour, and to
allow him liuing stant [scant?] sufficient for a quarter? or what
pollicie is it, to haue him that should teache well, to be enforced for
neede, to meddle with some trade, quite different from the schoole. In
this pointe the _Pope_, and Canon lawe weare merueilous freindly to
maisters, and helped them still with some Ecclesiasticall maintenaunce,
as it appeareth in _Gregories_ Decretales, the fifth title of the
fifth booke, _De Magistris_. And the Glose ripping further then the
text, is yet more freindly. And our owne countrey also, in benefit of
priuiledge, by the common lawe at this day, doth not frowne vpon vs,
and for certaine immunities, letteth vs enioye that benefit, which the
_Canonist_ meant vs. And the good Emperour _Frederick_ did further by
his freindly and favourable constitution, which he caused to be placed
in the fourth booke of _Iustinians_ new Codex, the thirtenth title,
_Ne filius, pro patre_, where the Glosse, making an anatomie of the
Emperours meaning, and desirous to do vs good, helpeth vs particularly
and properly to.
Among many causes which make schooles so vnsufficiently appointed, I
know not any, nay is there any? that so weakneth the profession as the
very nakednesse of allowance doth. The good that commeth from and by
schooles is great and infinite: the qualities required in the teacher
many and resolute: the charges which his freindes haue bene at in his
bringing vp much and heauy: and in the way of preferment, will ye wish
any of any worth to set downe his staffe at some petie portion, which
euen they that praise it, would not be content to haue their owne sit
downe with, though the founder follow his president, and the time
haue bene, when with the Church helpe some litle would haue serued?
but the case now is quite altered. In these our dayes eche man will
enhaunce in his owne, without reason or remorse: but in professions of
greatest neede and most account, they will yeelde no more allowance,
then the auncient rent, where all thinges be improued. Yet oftimes they
meete with bookmen in some kinds, which wil bite them coursdly. But
those bookmen be neither Elementarie teachers, nor yet Grammarians.
Our calling creepes low and hath paine for companion, stil thrust to
the wall, though still confessed good: Our comfort perforce is in the
generall conclusion, that those thinges be good thinges, which want
no praising,[67] though they go a cold, for want of happing. For our
schoole places, which I do know, the most are either commodiously
situate already, or being in the hart of townes might easely be chopt
for some field situation, farre from disturbaunce, and neare to all
necessaries. It were no small part of a great and good erection, euen
to translate roumes to more conuenient places, either by exchaunge or
by new purchace: and I do thinke that licences to that ende, will be
more easely graunted then to build moe schooles. The inconueniences
which I my selfe haue felt that waye, both for mine owne, and for my
scholers health, and the checking of that, which of long I haue wished
for: I meane some traine in exercise, do cause me so much to commend
field roome. Though I my selfe be not the worst appointed within a
citie for roome, thorough the great good will towardes the furtherance
of learning, and the great cost, in the purchasing, and apparelling the
roome to that vse, done by the worshipfull companie of the _marchaunt
tailours_ in London. In whose schoole I haue bene both the first, and
onely maister sence the erection, and their haue continued now twenty
yeares.
If ye consider, what is to be done in these roomes which I require,
ye shall better iudge what roomes will serue. In the schoole the
tongues be taught, and the Elementarie traine continued at times
thervnto appointed, for those, two roomes will serue. An vpper,
with some conuenient discharging the place from noysome ayre, which
the verie children cause: and from to great noise if the place be
vawted vnder, or enclosed with other building: and an other beneath
likewise appointed, to serue for what else is to be done. They that
will haue their children learne all that I haue assigned them vpon
good warrant of the best writers, and most commendable custome, if
their capacities be according, may haue their turne serued so: and
those that will not, need not, but the opportunity of the place, and
the commoditie of such trainers, wherof a smal time wil bring forth a
great many, will draw many on, and procure good exhibitours to haue
the thing go forward. I could wish we had fewer schooles, so they were
more sufficient, and that vpon consideration of the most conuenient
seates for the countries, and shires, there were many put together to
make some few good. _Insufficiencie_ by distraction dismembers, and
weakens: _sufficiencie_ by vniting strengthens, and doth much good. To
conclude I wishe the roome commodious for situacion, which in training
vp of youth hath bene an old care, as it appeareth by _Xenophon_ in
the schooling of _Cyrus_ and the _Persian_ order: large to holde, and
conuenient to holde handsomely. For as _reading_ and thinges of that
motion do require small elbow roome: so _writing_, and her appendentes
may not be straited. _Musicke_ will cumber if it be confounded. Where
_writing_ wilbe allowed, there _drawing_ will not be driuen out. But
exercise must haue scope. And such kinde of roomes, if the multitude be
not to bigge, or the waye to schoole not to farre for the infant, with
some litle distinctions, and parting of places, will serue conueniently
both for the _Elementarie_, and the _Grammarian_, and so much the
better.
[Sidenote: The time.]
For the time there is but litle to be said at this time: bycause in
the Elementarie and so onward, I meane by the grace of God to apply
all circunstances so neare, and so precisely to schoole vses, as the
maister shalbe able streight way to execute: if he do but follow that
which shalbe set before him, for _matter_ wherin: for _manner_ how:
for _time_ when to do eche thing best. For the generall exercising
time. These two groundes of _Hippocrates_, must be still kept in
remembraunce, to vse no exercise when ye be very hungrie: neither yet
to eate before ye haue vsed some exercise.
For the generall learning times: to begin, the strength of body,
and conceit of minde were made the generall meanes: to continue,
perfectnesse, and vse were appointed the limittes: for the midle houres
this I thinke, that it were not good, to go to your booke streight
after ye rise, but to giue some time to the clearing of your body. As
also studie after meate, and fast before ye sleepe beareth great blame
for great harmes to health, and to much shortning of life. From seuen
of the cloke, though ye rise sooner, (as the _lambe_ and the _larke_
be the prouerbiale leaders, when to rise and when to go to bead)
till tenne before noone, and from two till almost fiue in the after
noone, be the best and fittest houres, and enough for children wherin
to learne. The morening houres will best serue for the memorie and
conceiuing: the after noone for repetitions, and stuffe for memorie to
worke on. The reasons be the freenesse, or fulnesse of the head. The
other times before meat be for exercises, as hath bene fully handled
heretofore. The houres before learning, and after meate, are to be
bestowed, vpon either neating of the bodie, or solacing of the minde,
without to much motion: wherin as I said before the greatest part, and
the best to be plaid consisteth vsually in the trainers discretion,
to apply thinges according to the circunstances of person, place,
and time. To conclude we must be content with those places, which be
already founded, and vse those houres which be already pointed to the
best that we can, and yet prepare our selues towardes the better,
when soeuer it shall please God to send them. And by perswasion some
maisters maye well enough bring wise parentes to yeelde vnto this note,
and to giue it the triall. In the meane time some excellent man hauing
the commoditie of a well situate house, and being able to commaund his
owne circunstance, neither depending of other mens helpe, wherof he
cannot iudge, and so that way leasing some authoritie in direction, may
put many excellent conclusions in triall.
CHAPTER 41.
OF TEACHERS AND TRAINERS IN GENERALL, AND THAT THEY BE EITHER
ELEMENTARIE, GRAMMATICALL, OR ACADEMICALL. OF THE ELEMENTARIE TEACHERS
ABILITIE, AND ENTERTAIMENT. OF THE GRAMMER MAISTERS ABILITIE, AND HIS
ENTERTAIMENT. A MEANE TO HAUE BOTH EXCELLENT TEACHERS, AND CUNNING
PROFESSORS IN ALL KINDES OF LEARNING, BY THE DIUISION OF COLLEGES
ACCORDING TO PROFESSIONS: BY SORTING LIKE YEARES INTO THE SAME ROUMES:
BY BETTERING THE STUDENTES ALLOWANCE AND LIUING: BY PROUIDING AND
MAINTAINING NOTABLE WELL LEARNED READERS. THAT FOR BRINGING LEARNING
FORWARD IN HIS RIGHT AND BEST COURSE, THERE WOULD BE SEUEN ORDINARIE
ASCENDING COLLEGES FOR TOUNGUES, FOR MATHEMATIKES, FOR PHILOSOPHIE,
FOR TEACHERS, FOR PHYSICIANS, FOR LAWYERS, FOR DIUINES, AND THAT
THE GENERALL STUDIE OF LAWE WOULD BE BUT ONE STUDIE: EUERY OF THESE
POINTES WITH HIS PARTICULAR PROOFES, SUFFICIENT FOR A POSITION. OF THE
ADMISSION OF TEACHERS.
Althovgh I deuided the traine of education into two partes, the one
for learning to enrich the minde: the other for exercise to enable the
body: yet I reserued the execution of both to one and the same maister:
bycause neither the knowledge of both is so excessiue great, but it may
easely be come by: neither the execution so troublesome, but that one
man may see to it: neither do the subiectes by nature receiue partition
seeing the soule and body ioyne so freindly in lincke, and the one
must needes serue the others turne: and he that seeth the necessitie
of both, can best discerne what is best for both. As concerning
the trainers abilitie, whereby he is made sufficient to medle with
exercises, I haue already in my conceit sufficiently enstructed him,
both for the exercises themselues, and for the manner of handling
them according to the rules and considerations of _Physick_ and
_Gymnastick_, besides some aduertisements giuen peculiarly to his owne
person: wherin I dwelt the longer, and delt the larger, bycause I ment
not to medle with that argument any more then once, and for that point
so to satisfie the trainer, wheresoeuer he dwelt, or of what abilitie
soeuer he were, as if he listed he might rest vpon my rules being
painfully gathered from the best in that kinde. If he were desierous to
make further search, and had oportunity of time, and store of bookes:
I gaue him some light where to bestow his studie.
[Sidenote: Teachers.]
[Sidenote: Elementarie.]
[Sidenote: Grammaticall.]
[Sidenote: Academicall.]
Now am I to deale with the teaching maister, or rather that propertie
in the common maister, which concerneth teaching, which is either
_Elementarie_ and dealeth with the first principles: or _Gramaticall_
and entreth to the toungues: or _Academicall_, and becomes a reader, or
tutour to youth in the vniuersity.
[Sidenote: Academicall.]
For the _tutour_ bycause he is in the vniuersitie, where his daily
conuersation among a number of studentes, and the opinion of learning,
which the vniuersitie hath of him: wil direct choice and assure desire:
I haue nothing to saye, but leaue the parentes to those helpes, which
the place doth promise.
[Sidenote: Elementarie.]
2. For the _Elementarie_ bycause good scholers will not abase
themselues to it, it is left to the meanest, and therfore to the worst.
For that the first grounding would be handled by the best, and his
reward would be greatest, bycause both his paines and his iudgement
should be with the greatest. And it would easily allure sufficient men
to come downe so lowe, if they might perceaue that reward would rise
vp. No man of iudgement will contrarie this pointe, neither can any
ignorant be blamed for the contrarie: the one seeth the thing to be but
low in order, the other knoweth the ground to be great in laying, not
onely for the matter which the child doth learne: which is very small
in shew, though great for proces: but also for the manner of handling
his witte, to harten him for afterward, which is of great moment.
[Sidenote: Of the Elementary teachers entertainment.]
But to say somwhat concerning the teachers reward, which is the
encouragement to good teaching, what reason is it, though still
pretended, and sometimes perfourmed, to encrease wages, as the child
waxeth in learning? Is it to cause the maister to take more paines,
and vpon such promise, to set his pupille more forward? Nay surely
that cannot be. The present payment would set that more forward, then
the hope in promise, bycause in such varietie and inconstancie of
the parentes mindes, what assurance is there, that the child shall
continue with the same maister: that he maye receiue greater allowance
with lesse paines, which tooke greater paines, with lesse allowance?
Besides this if the reward were good, he would hast to gaine more,
which new and fresh repare of scholers would bring, vpon report of the
furthering his olde, and his diligent trauell. What reason caryeth
it, when the labour is lesse, then to enlarge the allowance? the
latter maister to reape the benefit of the formers labour, bycause
the child makes more shew with him? why? It is the foundacion well
and soundly laid, which makes all the vpper building muster, with
countenaunce and continuaunce. If I were to strike the stroke, as I am
but to giue counsell, the first paines truely taken, should in good
truth be most liberally recompensed: and lesse allowed still vpward,
as the paines diminish, and the ease encreaseth. Wherat no maister
hath cause to repine, so he maye haue his children well grounded in
the _Elementarie_. Whose imperfection at this day doth marueilously
trouble both maisters and scholers, so that we can hardly do any good,
nay scantly tell how to place the too too raw boyes in any certaine
forme, with hope to go forward orderly, the ground worke of their
entrie being so rotten vnderneth. Which weaknes if the vpper maister do
redresse, when the child commeth vnder his hand, he cannot but deserue
triple wages, both for his owne making, and for mending that, which the
_Elementarie_ either marred with ignoraunce, or made not for haste,
which is both the commonest, and the corruptest kinde of marring in my
opinion. For the next maisters wages, I do conceiue, that the number
in ripenesse vnder him, will requite the _Elementarie_ allowance, be
it neuer so great. For the first maister can deale but with a few, the
next with moe, and so still vpward, as reason groweth on, and receiues
without forcing. For the inequalitie of children, it were good a whole
companie remoued still togither, and that there were no admission into
schooles, but foure times in the yeare quarterly, that the children
of foresight might be matched, and not hurled hand ouer head into
one forme as now we are forced, not by substaunce, but by similitude
and coniecture at the sudden, which thing the conference betwene the
maisters in a resolued plat will helpe wonderfully well forward, when
the one saith this haue I taught, and this can the child do: the other
knoweth this ye should teach, and this your childe should do. Thus much
for the _elementarie_ maister, that he be sufficiently appointed in
himselfe for abilitie, and sufficiently prouided for, by parentes for
maintenaunce. Now whether one man, or moe shalbe able to perfourme all
the _elementarie_ pointes, at diuers houres, or of force there must
be more teachers, that shalbe handled in the _elementarie_ it selfe
hereafter. Once fore all good entertainement by way of reward, will
make very able men to leane this way, and one course of training will
breed, a meruelous number of sufficient trainers, whose insufficiencie
may now be obiected, that such cannot presently be had, though in short
time they may. And if there must be moe executours, entertainement will
worke that to, and conuenientnes of rowme will bring all togither.
[Sidenote: Grammer maisters.]
[Sidenote: The Grammer maisters entertainement
and his sufficiencie.]
3. My greatest trauell must be about the _grammer_ maister, as ech
parent ought to be verie circumspect for his owne priuate that way.
For he is to deale with those yeares, whereupon all the residew do
build their likelyhoode to proue well or ill. Wherein by reason of the
naturall agilitie of the soule and body, being both vnsettled, there is
most stirre, and least stay: he perfiteth the _Elementarie_ in course
of learning: he offereth hope or despaire of perfection to the _tutour_
and vniuersitie, in their proceeding further. For whom in consideration
of sufficient abilitie, and faithfull trauell I must still pray for
good entertainement, which will always procure most able persons. For
it is a great daunting to the best able man, and a great cutting of
his diligent paynes, when he shall finde his whole dayes trauell not
able to furnish him of necessarie prouision: to do good with the best,
and to gaine with the basest, nay much lesse than the lowest, who may
entend to shift, when he must entend his charge: and enrich himselfe,
nay hardly feede himselfe, with a pure, and poore conscience. But ye
will perhaps say what shall this man be able to performe, for whom you
are so carefull, to haue him so well entertained? to whose charge the
youth of our country is to be committed? If there were no more said,
euen this last point were enough to craue enough, for that charge is
great: and if he do discharge it well, he must be well able to do
it, and ought to be very well requited for doing it so well. Besides
his maners and behauiour, which require testimonie and assurance:
besides his skill in exercising and trayning of the body, he must be
able to teach the three learned toungues, the _latin_, the _greeke_,
the _hebrew_, if the place require so much, if not, so much as is
required. Wherin assuredly a mediocritie in knowledge, will proue to
meane, to emplant, that in another which he hath in himselfe. For he
that meaneth to plant but some litle well: must himselfe farre exceede
any degree of mediocrite. He must be able to vnderstand his writer,
to maister false printes, vnskilfull dictionaries, simple coniectures
of some smattering writers concerning the matter of his traine, and
be so appointed ear he begine to teach, as he may execute readyly,
and not make his owne imperfection, to be a torture to his scooler,
and a schooling to him selfe. For it is an ill ground to grow vp from
ignoraunce by teaching, in that place, where no ignorance of matter
at least should be, at the very first: though time and experience
do polish out the maner. He must haue the knowledge of all the best
grammers, to giue notes by the way still, though he burden not the
childes memorie of course, with any more then shalbe set downe. There
are required in him besides these, and further pointes of learning to,
as I will note hereafter, _hardnes_ to take paines: _constancie_ to
continew and not to shrinke from his trade: _discretion_ to iudge of
circumstances: _lightsomnes_ to delite in the successe of his labour:
_hartines_ to encourage a toward youth: _regard_ to thinke ech childe
an _Alexander_: _courteous lowlines_ in himselfe, as if he were the
meanest thoug he were knowne to be the best. For the verie least thing
in learning, will not be well done, but onely by him, which knoweth the
most, and doth that which he doth with pleasure and ease, by reason of
his former store. These qualities deserue much, and in our scooles they
be not generally found, bycause the rewardes for labour there be so
base and simple, yet the most neare is best in choice, and many there
be which would come neare, if entertainement were answerable. Let the
parentes, and founders prouide for the one: and certainely they shall
finde no default in the other.
[Sidenote: A meane to haue excellent teachers and professours
generally.]
[Sidenote: The foure particular meanes.]
There were a way in the nature of a seminarie for excellent maisters
in my conceit, if reward were abroad, and such an order might be
had within the vniuersitie: which I must touch with licence and for
touching craue pardon, if it be not well thought of, as I know it will
seeme straunge at the first, bycause of some difficultie in perfourming
the deuise. And yet there had neuer bene any alteration to the better,
if the name of alteration had bene the obiect to repulse. This my note
but by the way, though it presently parhapes doe make some men muse,
yet hereafter vpon better consideration, it may proue verie familiar
to some good fantasies, and be exceeding well liked of, both by my
maisters of the vniuersities them selues, and by their maisters abroad.
Whereby not onely schoolemaisters, but all other professours also
shalbe made excellently able to performe that in the common weale which
she looketh for at their handes, when they come from the vniuersitie.
But by the way I protest simply, that I do not tender this wish, as
hauing any great cause to mislike the currant, which the vniuersities
be now in: but graunting thinges there to be well done already, I offer
no discourtesie in wishing that good to be a great deale better. My
conceit resteth in these foure pointes: 1. what if the colleges were
deuided by professions and faculties? 2. what if they of the like
yeares, and the like profession, were all bestowed in one house? 3.
what if the liuings by vniting were made better, and the colleges not
so many: though farre greater? 4. what if in euery house there were
great pensions, and allowances for continuall and most learned readers:
which would end their liues there? what harme could our countrie
receiue thereby? nay, what good were not in great forwardnes to be
done, if this thing were done? And may not the state of the realme do
this by authoritie, which gaue authoritie to founders to do the other,
with reseruation of prerogatiue to alter vpon cause? or is not this
question as worthy the debating to mend the vniuersities, and to plant
sownd learning: as to deuise the taking away landes from colleges, and
put the studentes to pension, bycause they cannot vse them without
iarring among themselues? Were there any way better to cut away all the
misliking, wherewith the vniuersities be now charged, and to bring in a
new face of thinges both rarer and fayrer?
In the first erection of schooles and colleges, _priuat zeale_ enflamed
good founders: in altering to the better, _publicke consideration_
may cause a commoner good, and yet keepe the good founders meaning,
who would very gladly embrace any auauncement to the better in any
their buildinges. The nature of _time_ is vpon sting of necessitie,
to enfourme what were best: and the dutie of _pollicie_ is, aduisedly
to consider how to bring that about which time doth aduertise. And
if time do his dutie to tell, can _pollicie_ auoide blame in sparing
to trie? And why should not _publike consideration_ be as carefull to
thinke of altering to fortifie the state now, as _priuat zeale_ was
hoat then to strengthen that which was then in liking?
But I will open these foure interrogations better, that the
considerations which leade me, may winne others vnto me, or at the
least let them see, that it is no meere noueltie which moueth me thus
farre.
[Sidenote: Of the diuision of colleges.]
[Sidenote: The college of toungues.]
Touching the _diuision_ of _colleges_ by professions and faculties, I
alleege no president from other nations, though I could do diuerse,
begining euen at _Lycæum_, _Stoa_, _Academia_, themselues, and so
downeward, and in other nations east and southeast ascending vpwarde,
where studentes cloystured them selues together, as their choice in
learning lay: but priuate examples in their applying to our country may
be controuled by generall exception. If there were one college, where
nothing should be professed, but languages onely, (as there be some
people which will proceede no further) to serue the realme abroad, and
studies in the vniuersitie, in that point excellently and absolutelie,
were it not conuenient? nay were it not most profitable? That being the
ende of their profession, and nothing dealt withall there but that,
would not sufficiencie be discried by witnes of a number? and would
not dayly conference and continuall applying in the same thing procure
sufficiencie? Wheras now euery one dealing with euery thing confusedly
none can assuredly say, thus much can such a one do in any one thing,
but either vpon coniecture which oftentimes deceiueth euen him that
affirmes: or else vpon curtesie which as oft beguiles euen him that
beleueth. These reasons hold not in this point for toungues onely: but
in all other distributions, where the like matter and the like men be
likewise to be matched. For where all _exercises_, all _conferences_,
all both priuate and publike, _colloquies_, be of the same argument,
bycause the soile bringeth foorth no other stuffe, there must needes
follow great perfection. When toungues, and learning be so seuered, it
will soone appeare, what ods there is betwene one that can but speake,
and him that can do more, whereas now some few finish wordes, will
beare away the glorie from knowledge without consideration, that the
gate is without the towne as dismantling bewraies, though it be the
entrie into it.
[Sidenote: The colledge for the mathematikes.]
If an other colledge were for the _Mathematicall_ sciences, I dare
say it were good, I will not say it were best, for that some good
wittes, and in some thinges not vnseene, not knowing the force of these
faculties bycause they neuer thought them worthey their studie as
being without preferment, and within contempt, do vse to abase them,
and to mocke at _mathematicall_ heades, bycause in deede the studie
thereof requireth attentiuenes, and such a minde, as will not be soone
caried to any publike shew, before his full ripenes, but will rest in
solitarie contemplation, till he finde himselfe flidge. Now this their
meditation if they be studentes in deede: or the shadow of meditation,
if they be but counterfettes, do these men plaie with all, and mocke
such mathematicall heades, to solace themselues with.
Wherein they haue some reason to mocke at mathematicall heades, as
they do tearme them, though they should haue greater reason, why to
cherish, and make much of the mathematicall sciences, if they will not
discredit _Socrates_ his authoritie, and wisedome in _Plato_,[68] which
in the same booke auaunceth these sciences aboue the moone, whence
some learned men fetch his opinion, and force his iudgement, as the
wisest maister against such as allow of correction in schooles: which
they would seeme to banishe, till their owne rod beat them. The very
end of that booke is the course that is to be kept in learning in the
perfitest kinde, which beginneth at the mathematikes, and it dealeth
more with the necessitie of them, then with the whole argument besides:
as it is no noueltie to heare that _Plato_ esteemed of them, who forbad
any to enter his _Academie_, which was not a _Geometrician_, whereunder
he contained the other, but specially her sister _Arithmetike_.
For the men which professe these sciences, and giue cause to their
discountenaunce, they be either meere ignorant, and maintaine their
credit with the vse of some tearmes, propositions, and particularities
which be in ordinarie courses that way, and neuer came nigh the
kernell: or hauing some knowledge in them in deede, rather employe
their time, and knowledge aboute the degenerate, and sophisticall
partes of them, applyed by vaine heades to meere collusions though
they promise great consequences: then to the true vse, and auauncement
of art. Howbeit in the meane time, though the one disgrace them with
contempt, and the other make them contemptible, by both their leaues
I do thinke thus of them: but what a poore thing is my thought? yet
some thing it is where it shalbe beleeued. In time all learning may
be brought into one toungue, and that naturall to the inhabitant, so
that schooling for toungues, may proue nedeles, as once they were not
needed: but it can neuer fall out, that artes and sciences in their
right nature, shalbe but most necessarie for any common weale, that
is not giuen ouer vnto to much barbarousnes. We do attribute to much
to toungues, which do minde them more then we do matter chiefly in a
monarchie: and esteeme it more honorable to speake finely, then to
reason wisely: where wordes be but praised for the time, and wisedom
winnes at length. For while the _Athenian_, and _Romaine_ popular
gouernementes, did yeald so much vnto eloquence, as one mans perswasion
might make the whole assembly to sway with him, it was no meruell if
the thing were in price, which commaunded: if wordes were of weight,
which did rauish: if force of sentence were in credit, which ruled the
fantsie, and bridled the hearer. Then was the toungue imperiall bycause
it dealt with the people: now must it obey, bycause it deales with a
prince, and be seruaunt vnto learned matter, acknowledging it to be
her liege, and mistresse. All those great obseruations of eloquence,
are either halfe drowned, for want of a democratie: or halfe douted of
for discredit of diuinitie: which following the substance of matter,
commendeth vnto vs the like in all studies.
For the credit of these _mathematicall_ sciences, I must needes vse
one authoritie of great, and well deserued countenaunce among vs,
and so much the rather, bycause his iudgement is so often, and so
plausibly vouched by the curteouse maister _Askam_ in his booke, which
I wish he had not himselfe, neither any other for him entitled the
_schoolemaister_, bycause myselfe dealing in that argument must needes
sometime dissent to farre from him, with some hasard of myne owne
credit, seeing his is hallowed. The worthy, and well learned gentleman
_Sir Iohn Cheeke_[69] in the middest of all his great learning, his
rare eloquence, his sownd iudgement, his graue modestie, feared the
blame of a _mathematicall_ head so litle in himselfe, and thought the
profession to be so farre from any such taint, being soundly and sadly
studied by others, as he bewraid his great affection towards them
most euidently in this his doing. Being himselfe prouost of the kings
colledge in _Cambridge_, in the time of his most honored prince, and
his best hoped pupill, the good _king Edward_, brother to our gracious
soueraine _Queene Elizabeth_, he sent downe from the court one maister
_Bukley_ somtime fellow of the saide colledge, and very well studyed
in the _mathematicalls_ to reade _Arithmeticke_, and _Geometrie_ to
the youth of the colledge: and for the better encouraging of them
to that studie gaue them a number of _Euclides_ of his owne coast.
Maister _Bukley_ had drawne the rules of _Arithmeticke_ into verses,
and gaue the copies abroad to his hearers. My selfe am to honour the
memorie of that learned knight, being partaker my selfe of his liberall
distribution of those _Euclides_, with whom he ioyned _Xenophon_,
which booke he wished, and caused to be red in the same house, and
gaue them to the studentes, to encourage them aswell to the greeke
toungue, as he did to the _mathematikes_. He did I take it as much for
the studentes in S. _Iohns_ colledge, whose pupill he had once bene,
as he did for vs of the kinges colledge whose prouost he then was.
Can he then mislike the _mathematicall_ sciences, which will seeme
to honour Syr _Iohn Cheeke_, and reuerence his iudgement? can he but
thinke the opinion to proceede from wisedom, which counteth _Socrates_
the wisest maister? Nay how dare he take vpon him to be a maister,
not of art, but of artes (for so is the name,) which hath not studyed
them, ear he proceeded? Are not the proceeders to reade in any of those
sciences publickely, by the vice chauncelours appointment, after they
haue commenced? and do they not promise, and professe the things, when
they seeke to procure the titles? And with what face dare ignorance
open her mouth, or but vtter some sounde of words, where she hath
professed the weight of matter? So that the very vniuersity her selfe
doth highly esteeme of them if she could entreat her people to esteeme
of their mothers iudgement. These sciences bewray them selues in many
professions and trades which beare not the titles of learning, whereby
it is well seene, that they are no prating, but profitable grounds:
not gay to the shew, but good to be shewed, and such meanes of vse, as
the vse of our life were quite maimed without them. Then gather I, if
bare experience, and ordinarie imitation do cause so great thinges to
be done by the meere shadow, and roat of these sciences, what would
iudiciall cunning do, being ioyned with so well affected experience?
Neither is it any obiection of account to say what should marchauntes,
carpentars, masons, shippmaisters, maryners, deuisours, architectes,
and a number such do with latin, and learning? do they not well enough
without, to serue the turne in our countrie? If they do well without
might they not do better with? And why may not an English carpentar,
and his companions speake that toungue to helpe their countrie the
more, being gotten in youth, eare they can be set to other labour,
which the _Romaine_ artificer did naturally vse, seing it is more
commendable in ours, where labour is the conquerour, then in the Romain
where nature was commendour? As if none should haue Latin but those
which were for further degrees in learning.
The tounges be helpes indifferent to all trades as well as to learning.
Neither is the speaking of Latin any necessarie argument of deeper
learning, as the Mathematicall sciences be the olde rudimentes of
young children, and the certaine directours to all those artificers,
which without them go by roate, and with them might shew cunning. I
maye not at this time prosecute this position, as to fremd for this
place: but after my Elementarie and toungue schoole, I meane to search
it to the very bottom, with the whole profession of those faculties,
if God send me life, and health. 1. For the while this shall suffise
that these sciences, which we terme the Mathematicalles in their
effectual nature, do worke still some good thing, sensible euen to
the simple, by number, figure, sound, or motion: 2. In the manner of
their teaching they do plant in the minde of the learner, an habite
inexpungable by bare probabilities, and not to be brought to beleeue
vpon light coniectures, in any other knowledge, being still drawne on
by vnfallible demonstrations: 3. In their similitudinarie applications,
they let one see by them in sense the like affection in contemplatiue,
and intelligible thinges, and be the surest groundes to retourne vnto
in replies and instances, either vpon defect in memorie, or in checke
of aduersarie, contrarie to the common similitudes. For when ye compare
the common weale to a ship, and the people to the passagers, the
application being vnder saile, maye be out of sight, when ye seeke for
your proofe. But in these sciences the similitudinarie teaching is so
certain in applying, and so confirmed by effectes: as there is nothing
so farre from sense, and so secret in vnderstanding, but it will make
it palpable. They be taken from the sense, and trauell the thought,
but they resolue the minde. And though such as vnderstand them not, do
mislike them, which yet is no reason in them, nor any disgrace to the
thing misliked by them, seeing ignoraunce misliketh: yet those that
vnderstand them, may boldly mislike the mislikers, and oppose the whole
auncient Philosophie, and all well appointed common weales against such
mockmathematicalles, without whose helpe they could not liue, nor haue
houses to hide their heades, though they thanke not their founders.
[Sidenote: The colledge for Philosophie.]
3. If _Philosophie_ with her three kindes had the third colledge, were
it thinke you vnproper? Then the naturall might afterward proceede
to _Physick_, whom she fitteth: the Politicke to _Lawe_, whom she
groundeth: the morall to _Diuinitie_, whom she helpeth in discourse.
Which three professions, _Diuinitie_, _Lawe_, _Physick_ should euery
one be endowed with their particular colledges, and liuinges. 4. To
haue the _Physician_ thus learned, it were nothing to much, considering
his absolutenesse is learning, and his ignoraunce butcherie, if
he do but marke his owne maister _Galene_[70] in his booke of the
best profession. 5. For the _Diuine_ to tarie time, and to haue the
handmaiden sciences to attend vpon their mistres profession, were it
any hindrance to his credit, where discretion the daughter of time is
his fairest conusance, and if he come without her, what sternesse so
euer he pretend in countenance, we will measure the man, though we
marke his sayinges? 6. The _Lawyers_ best note in the best iudgementes
is contentment, not to couet to much, and for that desire not to striue
to gaine to much: not beyond the extremitie of lawe, but farre on this
side the extremitie of right. And can digesting time be but commodious
in this case, and contempt of toyes eare he enter into them, be but
mother to contentment? Time to bread sufficiencie, and sufficiencie
to bring sound iudgement, cut of all matter of blame, and leaue all
matter to praise. But in this distribution where is _Logicke_ and
_Rethoricke_, some will saye? Where is _Grammer_ then will I saye?
A directour to language. And so _Logicke_, for her demonstratiue
part, plaieth the _Grammer_ to the _Mathematicalles_, and naturall
_Philosophie_: for her probabilitie to morall, and politike, and such
other as depend not vpon necessitie of matter. _Rhetoricke_ for puritie
without passion doth ioyne with the writer in any kinde, for perswasion
with passion, with the speaker in all kindes, and yet both the speaker
dealeth sometime quietly, and the plaine writer waxeth very hoate.
[Sidenote: The necessitie of the college for toungues.]
1. Of these colledges, that which is for _toungues_ is so necessary
as scant any thing more. For the toungues being receites for matter,
without the perfect vnderstanding of them, what hope is there to
vnderstand matter? and seeing wordes be names of thinges applyed and
giuen according to their properties, how can thinges be properly
vnderstood by vs, which vse the ministrie and seruice of wordes to
know them by, onelesse the force of speeche be thoroughly knowen? And
do you not thinke that euery profession hath neede to haue a title of
the signification of wordes, as well as the ciuill lawyer? I do see in
writers, and I do heare in speakers great defectes in the mistaking of
meaninges: and euident errours thorough insufficiencie herin. And as
_toungues_ cannot be better perfitted, then streight after their entrie
by the grammer schoole: so they must be more perfitted, then they can
be there. And what if some will neuer proceede any further, but rest in
those pleasaunt kinde of writers, which delite most in gaing of their
language as poetes, histories, discourses, and such, as will be counted
generall men?
[Sidenote: The necessitie of the Mathematicall colledge.]
2. As for the _Mathematicalles_, they had the place before the toungues
were taught, which though they be now some necessarie helpes, bycause
we vse forreine language for conueaunce of knowledge: yet they push
vs one degree further of from knowledge. That the _Mathematicalles_
had the place, and were proposed still to children, he that hath
read any thing in Philosophie cannot be ignorant. _Plato_ is full of
it, and termeth them commonly the _childrens entrance_, but cheifly
in the seuenth booke of his common weale. So is his scholer though
long after his death _Philo_ the _Iewe_ (whom euen his countrieman
_Iosephus_, a man somewhat parciall in praising other, yet calleth a
singular man for eloquence and wisedome, speaking of his embassage
to _Caius_ the Emperour) but specially in that treatise, which he
maketh of the foretraine, for so I turne _Platoes_ προπαιδεία, and
_Philoes_ προπαίδευμα.[71] There he deuiseth, as he is a perpetuall
allegoriser, _Sara_ to be the _image_ of _Diuinitie_, and _Agar_ the
figure of all other handmaiden sciences, wherein he wisheth a young
man to deale very long, or he venture vpon _Sara_, which will not
be fertil but in late, and ripe yeares. He construeth both in that
place, and in _Moses_ his life also, those wordes of the bringing vp
of _Moses_ in all the doctrine of the _Ægyptians_, to be meant in the
_Mathematicalles_, which was the traine of that time, and the brood of
that soile, or there about. And to saye the trueth let any man marke
the course of all auncient learning, and he shall finde, that it could
not be possibly otherwise, but that the _Mathematicall_ was their
rudiment, though no historie, no describer of common weale, no setter
forth of Philosophers life, no Philosopher himselfe had tolde it vs?
Is not _Aristotles_ first booke of all in course of his teaching, his
_Organum_, which conteineth his whole _Logicke_? and in his proofes for
the piking out of his _syllogismes_ doth he not bewraie, wherin he was
brought vp? I vse _Aristotle_ alone for example, bycause our studentes
be best acquainted with him: whom yet they cannot vnderstand without
these helpes, as one _Brauardine_ espied well, though not he alone,
who tooke the paines to gather out of _Euclide_ two bookes purposely
for the vnderstanding of _Aristotle_. Can his bookes of Demonstration,
the _Analytica prosteriora_ be vnderstood without this helpe? His
whole treatise of Motion wheresoeuer, commonly fetcht from the verie
forme of the thing moued: His confutation of others by the nature of
Motion, and site: His _Mathematicall_ discriptions in many places:
His naturall _Theoremes_ echwhere can they be conceiued, much lesse
vnderstood by any ignorant in this pointe? Wherin _Aristotle_ sheweth
vs his owne education, to whom he commendeth the like, if we like of
him, whose liking will not fall, though fooles oftimes shake it. It
were to infinite to vse proofes in so generall, and so knowne a case,
which the whole antiquitie still allowed of, and the famous _Athenian_
common weale vsed euen then, when she had the great brood of the most
excellent persons, for her ordinary traine to her youth as _Socrates_
still alledgeth in _Plato_: or rather _Plato_ fathering the speach
vpon _Socrates_ sayth so himselfe. _Aristippus_ after his shipwrake
found releise thorough that train, and encoraged his companions vpon
sight of Geometricall figures in the sande. He that will iudge of these
sciences in generall, what degree they haue in the course of learning,
and wherin they be profitable to all other studies whatsoever, let
him read but either _Proclus_ his foure bookes vpon _Euclides_ first
in Greeke, or bycause the greeke is ill, and corruptly printed: _Io.
Barocius_, a young gentleman of _Venice_ which hath turned them into
Latin, and corrected the copie. Though many haue delt in the argument
they be but secondarie to _Proclus_. For he handleth euery question
that either makes for them, or against them cheifly in his first booke.
It were to much for me to stand vpon enumeration of testimonies in this
place, that the auncient schoole did begin at the _Mathematicall_ after
the first _Elementarie_, while they minded sound learning in deede, and
sequestred their thoughtes from other dealinges in the world. He that
marketh but the ordinary metaphores in the eloquentest Greeke writers
of that time, whence we prescribe, shall easily bewray, where in the
auncient discipline trauelled. To alledge the _Romain_ for learning is
to alledge nothing, whose cunning _Virgile_[72] describeth to lye in
gouernement, and conquests, remitting other faculties to other people.
For till the forreine learning in latter yeares, was translated into
their toungue, of themselues they had litle. _Rhetoricke_, _poetrie_,
_historie_, _ciuill lawe_, and some petie treatises of _Philosophie_,
and _Physicke_ were the _Romaines_ learning. Some one, or two as
_Gallus_, and _Figulus_ were noted for the _Mathematicalles_, as
many yeares after them _Iulius Firmicus_, and some architecture
_Mathematicke_ in _Vitruuius_. But their owne stories can tell, what an
afterdeale in the wynning of _Syracusæ Archimedes_ by those faculties
put _Marcellus_ their generall vnto, which yet was as carefull to
haue saued _Archimedes_, if the rashnesse of a rude soldiar had not
preuented his proclamation: as _Demetrius_ πολιορκητής was to saue
_Protogenes_ at _Rhodes_. After the state was brought to a monarchie,
the Greekes ouerlaid their learning, as it appeareth, from _Dionysius_
of _Halycarnassus_, and _Strabo_, which were in _Augustus Cæsars_
time, downe still in a number of most notable Grecians, which serued
that state continually both for training vp their young Emperours,
and for all other kinde of learning: so that the authoritie of the
_Mathematicall_ must be fetcht from the Grekes, though they themselues
borrowed the matter of other nations, and were founders onely to
language, methode, and those faculties, which serue for the direction
of language.
[Sidenote: The necessitie of the colledge for Philosophie.]
3. For _Philosophie_ to haue the third place it will be easily
obtained, though there be some pretended doubt in the order of the
partes for the training. We vse to set young ones to the morall and
politike first and reason against _Aristotles_ conclusion, that a young
stripling is a fit hearer of morall _Philosophie_. But _Aristotle_
himselfe being well brought vp in the _Mathematicalles_ placeth
naturall _Philosophie_ next vnto them, as very intelligible vnto
very young heades, by reason of their necessarie consequence, and
_Theoreticall_ consideration. Wheras the other partes being subiect to
particular circunstance in life are to be reserued for elder yeares.
For not onely the _Philosophicall_ resolution, but also the very
religious was in the best, and eldest time to cause youth abide long in
study, and to forbeare publike shew, till it were very late. To make
_Logicke_, and _Rhetoricke_ serue to those vses, and in those places,
where I appointed them, was no absurdity. For _Rhetoricke_, there will
be small contradiction, though declamations, and such exercises seeme
to make some further claime. _Pythagoras_ his fiue yeares silence,
hath a meaning that ye heare sufficiently, eare ye speake boldly. And
_Socrates_ that great maister in _Plato_ calleth _Logicke_ the ridge,
or toppe of the _Mathematicalles_, as then to succeede, when they
were gotten: and good reason, why, bycause their methode in teaching,
and order in prouing did bring forth _Logicke_. As he that will make
_Plato_ the example to _Aristotles_ preceptes shall easily perceaue.
[Sidenote: The necessitie of three colledges peculiar for Diuinitie,
Law, Physicke.]
3, 4, 5. For _Diuinitie_, _Lawe_, and _Physicke_ to haue their owne
colledges, for their full exercises, and better learning, then now thus
to haue their studentes scattered, it is a thing that implyeth no great
repugnaunce with any reason, and is not without president. As for the
_Lawe_, if the whole studie were made one and whatsoeuer appertaineth
to that profession, for either Ecclesiasticall, or Temporall vse were
reduced into one body, had our countrey any cause to complaine? or
but great cause to be very glad? wheras now three seuerall professions
in lawe, bewraye a three headed state, one _English_ and _French_, an
other, Romish Imperiall, the third Romish ecclesiasticall, where meere
_English_ were simply our best. I shall not neede to say any more
herein, but onely giue occasion to those which can iudge, and helpe it,
to thinke of the position: the distraction of temporall, ciuill, and
Canon lawe being in many pointes very offensiue to our countrey.
6. Some difficultie there will be to winne a colledge for such as shall
afterward passe to teach in schooles.
[Sidenote: The seuenth colledge for training maisters, and the
necessitie therof.]
7. There is no diuerting to any profession till the student depart from
the colledge of _Philosophie_, thence he that will go to _Diuinitie_,
to _Lawe_, to _Physicke_, may, yet with great choise, to haue the
fittest according to the subiect. He that will to the schoole is then
to diuert. In whom I require so much learning to do so much good, as
none of the other three, (honour alway reserued to the worthinesse of
the subiect which they professe,) can chalenge to himselfe more: either
for paines which is great: or for profit which is sure: or for helpe
to the professions: which haue their passage so much the pleasaunter,
the forwarder studentes be sent vnto them, and the better subiects be
made to obay them: as the scholing traine is the trak to obedience.
And why should not these men haue both this sufficiencie in learning,
and such roome to rest in, thence to be chosen and set forth for the
common seruice? be either children, or schooles so small a portion of
our multitude? or is the framing of young mindes, and the training
of their bodies so meane a point of cunning? be schoolemaisters in
this Realme such a paucitie, as they are not euen in good sadnesse to
be soundly thought on? If the chancell haue a minister, the belfray
hath a maister: and where youth is, as it is eachwhere, there must
be trainers, or there will be worse. He that will not allow of this
carefull prouision for such a seminarie of maisters, is most vnworthy
either to haue had a good maister him selfe, or herafter to haue a good
one for his. Why should not teachers be well prouided for, to continue
their whole life in the schoole, as _Diuines_, _Lawyers_, _Physicians_
do in their seuerall professions? Thereby iudgement, cunning, and
discretion will grow in them: and maisters would proue olde men, and
such as _Xenophon_ setteth ouer children in the schooling of _Cyrus_.
Wheras now, the schoole being vsed but for a shift, afterward to passe
thence to the other professions, though it send out very sufficient
men to them, it selfe remaineth too too naked, considering the
necessitie of the thing. I conclude therfore that this trade requireth
a particular college, for these foure causes. 1. First for the subiect
being the meane to make or mar the whole frye of our state. 2. Secondly
for the number, whether of them that are to learne, or of them that
are to teache. 3. Thirdly for the necessitie of the profession which
maye not be spared. 4. Fourthly for the matter of their studie which is
comparable to the greatest professions, for language, for iudgement,
for skil how to traine, for varietie in all pointes of learning, wherin
the framing of the minde, and the exercising of the bodie craueth
exquisite consideration, beside the staidnes of the person.
1. These seuen colledges being so set vp, and bearing the names of
the thinges which they professe, for _Toungues_, for _Mathematickes_,
for _Philosophie_, for _Traine_, for _Physicke_, for _Lawe_, for
_Diuinitie_ were there any great absurditie committed either in the
thing if it were so, or in me for wishing it so? If it had bene thus
appointed at the first, as he might, if the whole building had bene
made at once, which is scant possible where thinges grow by degrees,
and buildinges by patches: it would haue bene liked very well, and the
Vniuersities in their commencementes, and publike actes would haue
commended their pollicy, and wisedome, which first did appoint it. And
maye not that be now toucht without blame, which if it had bene then
done, had deserued great honour, and when soeuer it shall be done will
deserue euerlasting memorie? and maye now be well done, seeing we haue
all thinges needful for the well doing redie: And why should it seeme
straunge to wish such an alteration, seeing greater chaunges haue
bene both wished, and wrought within this our time? Sad, and lingring
thoughts, which measure common weales as buildinges grounded vpon some
rocke of marble, finde many, and sober difficulties: resolute mindes
make no bones: there is stuffe enough, the places be ready, the landes
be neither to be begd, ne yet to be purchased, they be got, and giuen
already: they maye be easily brought into order, seeing our time is the
time of reformation. Before my wish be condemned, I desire my reader
to consider it well, and marke if it maye take place, and whether it
maye not with great facilitie.
[Sidenote: The second meane, to sorte like yeares into ye same
roomes.]
2. For sorting like yeares into one roome, which was my second
interrogatorie, it is no new deuice, nor mine: All good common weales
not fained by fantsie, but being in deede such haue vsed it both for
likenes of education in like yeares, and for trying out where most
excellencie lodged, to bestow prefermentes vpon apparent desert,
besides that it is most fit, and emulation to the better doth best
beseeme like yeares. The greeke poet saith, that God draweth allway the
like to the like, and therefore men may well follow the president.
[Sidenote: The third meane to better the studentes maintenaunce.]
3. For vniting of colledges, enlarging of the vnited, and bettering
studentes liuinges, I dare say none of them wilbe against me, which
for a better liuing will chaung his colledge. Neither will he thinke
it any great losse to leaue his old poore place, for a fatter rowme,
which for such a one will abandon the vniuersitie and all. Sure the
liuings in colledges be now to leane, and of necessitie force good
wittes to fly ear they be well feathered. More sufficiencie of liuing
will yeald more conuenient time and furniture to studie, which two be
the onely meanes to procure more sufficiencie in learning, more ripenes
in iudgement, more stay in maners. The necessitie of studentes may
thus be supplyed of their owne, and they not forced by accepting of
exhibition at some handes to admit some bondage vnder hand. Restraint
will ridde needelesse number: sufficient liuinges will maintaine, and
make the nedefull number sufficiently well learned. I neede not staie
any longer here. For methinke all those good studentes ioyne with me
in this fourme of the vniuersitie, whom want, and barenes of liuing
will not suffer to tarie long enough there, and better it were for our
countrie to haue some smaller meane well trayned, and sufficiently
prouided, then a loose number, and an vnlearned multitude. And there
were two questions more worthy the resolution, then all _Iohannes
Picus_ the erle of _Mirandula_ his nine hundred propounded at _Rome_:
the one whether it were agreable to the nature of learning, being
liberall in condition to be _elemosinarie_ in maintenaunce: the other
whether it were for a common weale to haue the conceit bound to
respectes, bycause of priuate exhibition, which ought to direct simply,
without respect, sauing to the state alone. For sure where learning
growes vp by props, it leaseth her propertie: where the stocke of it
selfe will beare vp the bowes, there it must be best, if choice be made
leader, and fit wittes bestowed on bookes. My three forraine pointes
for the furtheraunce of learning be, _choice_ for wittes, _time_ for
furniture, _maintenaunce_ for direction: what shalbe peculiar to the
partie, himselfe must tender, as therein being detter to _God_, and his
countrie. _Diligence_ to apply his wit, _continuaunce_ to store his
time, _discretion_ to set furth his maintenaunce, are required at his
handes.
[Sidenote: The fourth meane for readers.]
4. For _readers_ of yeares, of sufficiencie, of continuance, methinke I
durst enter into some combat that it were beyonde all crie profitable,
and necessarie, to haue whom to follow, and of whom to learne how to
direct our studies, for _yeares_ auncient fathers: for _sufficiencie_
most able to enstruct: for _continuance_ cunning to discerne persons,
and circumstaunces: for _aduise_ skillfull to rule rash heades, which
runne on to fast, being armed with some priuate opinion of their owne
petie learning. What was _Plato_ to the _Academikes_? _Aristotle_
to the _Peripatetikes_? _Xeno_ to the _Stoiks_? _Epicure_ to the
_Epicurians_? _Aristippus_ to the _Anicerian_ and _Cyrenaike_? and
other such fathers to the famulies of their professions, but _readers_?
It is a meruell to thinke on, how longe those fellowes continued in
their profession as _Diogenes Laertius_ doth note. It should seeme that
_Plato_ taught aboue fiftie yeares, reckening the time that he left
_Speusippus_ his deputie during his trauell into _Ægypt_ and that way:
whereby both himselfe proued an excellent maister, and his hearers
proued most excellent scholers. They that haue bene acquainted with
cunning _readers_ any where will subscribe to this I know.
Priuate studie tied to one booke led by one braine: not alway the best
(as what counsellour is commonly worse to ones selfe, then himselfe?)
so proceeding as the first impression leads, be it what it can be,
cannot compare for iudiciall learning with the benefit of hearing
one, nay of repeating to one vpon interrogatories after reading, to
trie his iudgement, his keeping, and remembrance: which one hath red,
and digested all the best bookes, or at the least all the best bookes
in that kinde, whereof he maketh profession: which hath a iudgement
settled and resolute by the helpe of all those good braines: which
hath dealte with thousandes of the pregnantest wittes, whom experience
hath taught stay, whom the common weale by sufferance commendes as
sufficient. He that is not acquainted with such an excellent reader or
teacher (for both the names import one thing) and that with repetition,
but pleaseth himselfe with his owne priuate studie, as he taketh more
paines vndoutedly, so getteth he lesse gaine I dare assure him, hauing
in one lecture the benefit of his _readers_ vniuersall studie, and that
so fitted to his hand, as he may streight way vse it, without further
thinking on: wheras when he hath beaten his owne braines priuatly about
a litle, for want of time to digest, being to forward to put foorth,
he vttereth that which he must either amend vpon better aduice, or
quite reuoke when he findes he is ouer shot. Wherfore such _readers_,
or rather such _nurses_ to studie must needes be maintained with great
allowance, to make their heauen there, where ye meane to vse them.
Whose seruice, for the benefit that comes from them will saue their
whole hier in very bookes, which the student shall not so much neede,
when his _reader_ is his librarie: neither must they be soules, as we
tearme them, though of great reading, neither is it enough to haue read
much, but they must be of great gouernment withall, which are to bring
vp such a frie of gouerners. And therefore that great sufficiencie doth
still call for great recompence to be tyed to a stake for it all ones
life time.
[Sidenote: That this wish is most profitable to the vniuersitie, and
hurthfull no not to any particular.]
But now I pray you by this wish of mine be the vniuersities in common
sence any whit endammaged? if they were, so the harme were but some
litle, and the good exceeding great, the dammage might be consumed by
the greatnes of the good. I finde not any harme offered them, they
lease no landes studentes be not put to pensions, they that be thought
fit, finde better and fuller maintenaunce, better meane is made to
proue learned, by such excellent _readers_, which the cunninger they
be, the more affable they be, and thereby the fitter to satisfie any
studentes dout in that which they professe. And where yong men may
staie vntill they be singular, and haue good meanes to make them
singular, is not the thing to be wished, and he that wisheth it, not to
be thought to wish the _vniuersitie_ harme, where it is vniuersally
holpen? If this transposing of houses to this vse were commaunded
by authoritie, and by some helpe of wealthy patrones for the common
good sake, were happily accomplished, the _vniuersitie_ should lease
nothing, though they breake vp for a time, and the studentes gaue
place, to masons, and carpenters, nay though the whole reuenew of all
the colledges were for that time bestowed vpon the alteration. And yet
all that trouble should not neede, if the first were first begune, and
so particularly in order, neither should any student now well placed
complaine of the chaunge if he would set himselfe to any certaine
profession. This is but my conceit which the effect will confirme, and
wise considerations will finde, that it carieth a good ground: besides
that it is all ready in verie neare possibilitie, without any great
charge, and with verie great good, as also certainetie, and greatnes of
annuitie would streight way raise vp _readers_, and afterward continew
them. How good, and how easie a thing this were, the attempt by so many
particular _readers_ would shew, which being themselues excellently
well learned in those argumentes, that I do appoint to colledges, and
professing them in conuenient houses of their owne, would vndoutedly
drawe as many into their priuate hostelles, as there be now studentes
in publicke colledges. All this my wish offereth greater difficulty,
in the maner, how to worke it: then dout of profit, in the thing, if
we had it. Howbeit harder thinges haue bene easily accomplished, but
any more profitable was neuer compassed: neither doth it repent me to
wish that, which I would reioyce to see. If the hindring lie in cost,
it is somwhat, and yet but small, considering what is ready: if in good
will: that is all, and yet but ill, considering what it hindereth.
For no learning is so well got, where her helping meanes be seuered,
as where all be vnited, which those colledges would cause: a thing
neither of nouelty, as of an old ground and elswhere practised: neither
iniuriouse, to any offering profit to all. I do finde my selfe so armed
in the point, as if there were any hope in the thing to be effected, I
could answeare any obiection of difficultie, which might arise against
it, either from without the _vniuersitie_, or from within, eitther for
any communitie, or for any priuate, that it would be best for all,
neither any breach of good now well laied, nor any hindraunce to any,
which findes himselfe at ease, as the present is now appointed. But
will ye haue euerie one rise through all these degrees of learning,
ear he become a professour? yea surely I. but who moueth the question?
either he that cannot iudge, who is therefore to be pardoned: or he
that would be doing, who is therefore to be blamed: or he that doth
not way it, which would be desired to do: or he whom neede hasteneth,
whose case is to be pitied. And yet of all these foure, only he, that
desireth to shew him selfe ripe in his owne, though raw in other mens
opinion, will contrarie the conclusion: for ignoraunce, will yeeld
vpon better instruction: iust consideration, wil relent after waing:
good wittes oppressed with want, and yet waing the truth, will wish
for more wealth to tarie their full time, and the cariage of their
cunning: but the hastie heades, to whom any delaie is present death,
which will be doing, eare they can do well, but in their owne conceites
they will stand against it, and scrape all defences, though while they
do scrape, they descrie them selues to be extreme ignorant. For if
sufficiencie be the onely meane to perfit the professour, and to profit
the publike, insufficiencie ouerthrowes both. And as he that meaneth to
turne before, may lymit his ascent: so he that will be perfit in the
end and last profession ought at the least to haue the contemplatiue
knowledge of all that goeth before, though he practise but at pleasure.
The generall gaine thereby is this, that while the studentes youth is
wedded to honest, and learned meditation, the heat of that stirring
age is cooled which might harme in publicke, and set all on fire:
ripe iudgement is got, to stay, not to stirre: and all ambitiouse
passions meruellously daunted through resolutenes of iudgement. It is
no reason, where see ye the like? but it is a great reason, the like
is worth seeing, and who so comes neare, is still better liked, then
he that dowteth of it. The want of triall, is some shift for a time,
but the triall that hath bene, may lead vs to the like, and procure
good allowance. And sure till the yong professours be made to tarie
longer, and studie sounder, neither shall learning haue credit, nor our
countrie be but sicke. It is not my complaint, though I ioyne with the
complainantes. If ye meane to take learning before you, you will neuer
moue the question. It is not he that hath, and knoweth, which moueth
the question, but he that knoweth not and should.
What should a _diuine_ do with the _mathematikes_? why was _Moses_
trained in all the _Ægyptians_ learning? Nay in one reason for all, why
will ye condemne in _diuinitie_, or execute in _lawe_, the sciences
which ye know not, but finde the name condemned? and I pray you with
what warrant? what if that be not the name? or what if the thing be not
such? a condemnation without euidence where the iudge presumeth, and
knoweth not the skill, which he saith is naught. The _Physician_ should
haue all, and if he haue not, he is most to be blamed, bycause the
parentes of his profession durst not professe without them, and make
them vnder meanes. To be short I wish they had them, which mislike that
they haue not, and giue ignorance the raigne. For if they had them, we
should heare no speach, but praise and proufe, admiration and honour.
But to turne to my byace againe which was the mother, and matter to my
wish, this colledge for teachers, might prooue an excellent nurserie
for good schoolemaisters, and vpon good testimonie being knowne to so
many before, which would vpon their owne knowledge assure him, whom
they would send abroad. In the meane time till this come to passe, the
best that we can haue, is best worthy the hauing, and if we prouide
well for good teachers, that prouision will prouide vs good teachers.
[Sidenote: The admission of teachers.]
There remaineth now one consideration in the admitting not of these,
whom I admit without any exception, for all sufficiencie in religion,
in learning, in discretion, in behauiour: but of such as we daily vse,
and must vse, till circumstances be bettered, which are in compasse
of many exceptions. The admitter or chuser considering what the place
requireth, must exact that cunning, which the place calleth for: the
partie himselfe must bring testimonie of his owne behauiour, if he
be altogither vnknowen: and the admission would be lymited to such a
schoole in such a degree of learning, as he is found to be fit for.
For many vpon admission and licence to teach in generall, ouerreach to
farre, and marre to much, being vnsufficient at randon, though seruing
well for certaine by way of restraint. Thus much for the trainer, which
I know will better my patterne if preferment better him: with whom I
shall haue occasion to deale againe in my grammer schoole: where I will
note vnto him what my opinion is in the particularities of teaching.
FOOTNOTES:
[67] Probitas laudatur et alget.
[68] Plato 7, de rep.
[69] Sir Iohn Cheeke.
[70] Gal. περὶ ἀρίστης αἱρέσεως.
[71] Philo. περὶ τῆς εἰς τὰ προπαιδεύματα σονόδου.
[72] 6 Æneid.
CHAPTER 42.
HOW LONG THE CHILDE IS TO CONTINUE IN THE ELEMENTARIE EAR HE PASSE TO
THE TOUNGUES, AND GRAMMER. THE INCURABLE INFIRMITIES WHICH POSTING
HAST WORKETH IN THE WHOLE COURSE OF STUDIE. HOW NECESSARIE A THING
SUFFICIENT TIME IS FOR A SCHOLER.
Hastie preasing onward is the greatest enemie, which any thing can
haue whose best is to ripe at leasure. For if ripenes be the vertue,
before it is greene, after it is rotten: and yet the excesse is the
lesse harme: bycause it may ioyne, and be compounded with the vertue,
and be called rotten ripe: and at the least be cast away, without any
more losse, then of the thing it selfe, as it appeareth in frutes.
The defect to plucke before ripenes, breedes ill in the partie which
tasteth therof, and causeth the thing after a bite or two to be cast
away to: vnlesse it be in longing wymen, whose distemperate delite vpon
a cause not common, doth giue vs to iudge, that too timely taking,
is but for some disordered humours. This plucking before ripenes in
my position tendeth to this ende. I haue appointed in my elementarie
traine, _reading_, _writing_, _drawing_, _singing_, _playing_: now
if either all these be vnperfitly gotten, where all be attempted, or
some, where some: when the childe is remoued to the grammer schoole,
what an error is committed? The thinges being not perfit, to serue the
consequence, either die quite if they be not seuearly called on: or
come forward with paine, where the furtherance is in feare. How many
small infantes haue we set to _grammer_, which can scarecely reade?
how many to learne _latin_, which neuer wrate letter? And yet though
some litle one could doe much better then all his fellowes, it were
no harme for him to be captaine a good while in his _elementarie_
schoole, rather then to be a meane souldier in a captaine schoole. The
displeasoures be beyond all proportion pernicious, beyond all multitude
many, which this posting pulles after it. And if moning could amend
them, I would not onely mone them, that they be so many, but also
mourne for them, that they be so helpeles. It is a world to see the
weakenes of children, and the fondnes of friendes in that behalfe. It
is to much, that may be vnderstood, where so much is said: the fault
is generall, and the onely cause, which both makes children loth to
learne, and the maisters seeme to be tormenters in their teaching. For
the maister hasting on to the effect of his profession, and the scholer
drawing backe, as not able to beare the burden: there riseth a conflict
in the maister, with passion, if it conquere him: against passion if
he conquere it. If the maister be verie sharp witted in deliuering,
and the boy slowheaded in receiuing, then the passion will lightly
conquer. Which it cannot doe, where wisedome and consideration in the
maister be armed aforehand with pacience, or where experience, and
wearines of extremitie haue wrought a calmenes. And as in the maister
passion breedes heat, so in the childe infirmitie breedes feare, and
so much the more, if he finde his maister somwhat to fierce. Whereupon
neither the one nor the other can do much good at all, and all through
this hastie imperfection being the matter of heat in the one, and of
feare in the other. Whereof if the boy were not in daunger how peart
would he be, and what a pleasure would the maister take in such a
perfit perteling? but when the childe is so weake, as both he himselfe
feeles it in his learning, and the maister findes it in his teaching,
tell the parent so he will not beleeue it. So blynde is affection in
the parent which cannot see: and in stoore of teachers, he shall finde
some which will vndertake, and condemne the misliker. Whereby chaunge
feedes his humour for the time, and repentance his follie long after,
when the default proues vncurable, and the first maister is admitted
among the prophetes. Such a thing it is to preuent illes in time, and
when warning is giuen not to mocke the intelligence, nor to blame the
watchman.
If the imperfections which come more of haste then of ignoraunce from
the Elementary schoole would take vp their _Inne_ there, and raunge
no further, the moane were not so much, bycause there were some meane
to redresse: but now as one billow driueth on an other: so hast
beginning there makes the other successions in learning trowle on too
too headlong. Be young children set to soone to their _Grammer_ onely?
be none sent to the _Vniuersitie_, which when they come thence from
yeares after, might well with good gaine returne to the _Grammer_
schoole againe? I will not saye that they were not ready when they
went, but peraduenture they were not ready, and forgat that they were
so. Do not some good honest wittes in the middest of their studie
finde the festering of haste, and wishe though in vaine that they had
bene more aduised in their passage? and if they recouer that which
they misse and wish for, do they not finde the learned conclusion
trew: that such thinges be extreme painful to setled memories, which
were very pleasaunt passages to the youngest boyes? He that beginnes
his _Grammer_ in any language, when he is a _Graduate_, may perhaps
wish for some way without _Grammer_, and couet a _Compendium_. The
_Vniuersities_ can best iudge of the infirmities in our _Grammer_
schooles, when they finde the want in those yonglinges, whom they haue
from vs, but not sent by vs: we our selues see them, but we cannot
salue them. Priuate affection ouerrules all reason: straungenesse
betwene the parent and maister cuttes of conference in the remouing:
and in some places multitude of schooles marres the whole market: where
store is the sore, and oportunitie to alter an allurement to the worse.
So that by degrees the _Elementarie_ feebleth the _Grammarian_: and the
_Grammarian_ transporteth his weaknesse from his schoolemaister to his
_Vniuersitie tutour_. Such a matter it is to stay hast at the first,
which distempereth till the last. I would not haue the _Vniuersities_,
but to thinke freindly of me, bycause though I finde fault, I seeke it
not: neither blase I it with discredit to them, but wish it healed with
the profit of my countrey, as I well know the most, and best of them
there do.
Doth not want of sufficient time (I meane not for taking degrees,
bycause that time may be complete from the proceeders first ariuall
into the _Vniuersitie_) but for want of age and yeares: and therwithall
for the want of that, which yeares do bring, oftimes send abroad
youthes, whose degrees deserue place, but their depth deserues none?
That prentice is to hastely out of his yeares, which being at one and
twentie free from his maister, is eare foure and twentie free from
his thrift both reft of goodnesse, and left goodlesse. If men abroad
had not a sensible iudgement in yeares, that young ware cannot be but
greene, how sprooting faire so euer it doth shew: youth might deceiue
them with titles, as it deceiues it selfe with opinions. _Yeares_
without _stuffe_ maye beguile before _triall_: _yeares_ with _stuffe_
will abide the _stampe_: _Stuffe_ without _yeares_ is wounderous for a
while, but it is subiecte to quicke withering, and to fade of wonder.
Neither _stuffe_ nor _yeares_, is extreme pitifull, and the very
ground of my complaint, bycause neither few yeares can prouide great
_stuffe_, yea to the best witte: nor many yeares to any witte, without
great studie, which is a death there, where the defecte is great. How
fortuneth it then, that either freindes be so foolish, or studentes so
vnstayed, to haste so with so much waste? The causes be: _impacience_,
which can abide no tarying, where a restlesse conceit is full frawght:
_libertie_, to liue as he listeth, bycause he listeth not to liue
as he should: _brauerie_, to seeme to be some body, and to cary a
countenaunce: _hope_ of preferment, to desire dignities before abilitie
to discharge. In the meane while: the _common weale_ becomes priuate:
the _generall_ weapeth, while the _particular_ winneth: and yet the
winning is no soundnesse, but shew. What notable men haue dealt with,
and against the forestaulling of sound time in professions? Among many
if onely _Viues_ the learned _Spaniard_, were called to be witnesse,
he would craue pardon for his owne person, as not able to come for the
goute, but he would substitute for his deputie his whole twentie bookes
of disciplines, wherin he entreateth, how they come to spoile, and how
they may be recouered. Lacke of time not onely in his opinion, but also
in whose not? bringes lacke of learning, which is a sore lacke, where
it ought not to be lacking. The cankar that consumeth all, and causeth
all this euill is haste, an _vnaduised, rashe, hedlong counsellour_,
and then most pernicious when it hath either some apparence in reason
that the child is ripe: or the hartning of some maister, which either
is disposed to follow where he seeth replying past cure: or that cannot
discern colours, bycause he is that in his degree, which the childe is
in his: both vnripe: the one to teach, the other to remoue.
But what if hope of exhibition make an Vniuersitie man straine? and
either perswade abilitie, or promise to supplie, where abilitie wantes?
Nay what if exhibitours of some litle, seeke recompence to soone, and
halfe force some poore scholer to toile with imperfection?
When the vnripe boye findeth any such meane to go to the Vniuersitie,
the maister shall neuer know, till he be booted, if he do know then:
for feare of stopping his iourney by contrarie counsell: that is by
reason to stay him, which runnes to his owne harme.
_Time_ of it selfe, as it is the noblest circunstance wherwith we haue
to deale: so it hath a bredth in it selfe capeable of to much, to
litle, and enough.
To much _time_ is seldome found fault with iustly, though some time
pretended, bycause it is seldome taryed for in this kinde wherwith I
deale.
To litle _time_ is that wheron I complaine, and so much the more
harmefull, bycause hast to attaine vnto the desired ende makes it seeme
no fault till the blow be giuen.
_Time_ enough is that meane which perfiteth all, the _Elementarie_
in his kinde, the _Grammarian_ in his, the _Graduate_ in his, and so
profiteth the _common weale_ by perfiting all: the _prerogatiue_ to
thought: the _mother_ to truth: the _tuchestone_ to ripenesse: the
_enemy_ to errour: mans only stay, and helpe to aduice.
For the Grammarians _time_, though it be not within this argument,
as many other thinges which the affinitie drew in, yet thus much may
I say. That his perfitnesse hath a pitche, and his yeares yeilde his
good, as it shall appeare in his owne place, whose time must needes
be limited, bycause he is so placed after the _Elementarie_, and
before the _Uniuersitie_, as the well appointing of his _time_ shall
disapoint neither of them. For the _times_, and yeares of studie
before degrees in the Vniuersitie, _Plato_ himselfe in his exquisite
_republike_ cannot, nor doth not appoint them better then they be
there already, if the _Grammar_, and _Elementarie_ haste marred not,
and made them that come to soone seeke also to proceede to soone, yet
euen so fulfilling statutes, which appoint the continuing yeares,
though smallie for their benefit, which are not appointed in yeares,
and lesse then not appointed in substaunce. The distances betwene
degrees orderly employed, and the midle learninges being caryed before
them, as it is imported by their stiles: might worke in the most very
reasonable knowledge, for methode and ground in habite, though not for
particulars, which be alwayes endlesse, still without art, though most
within experience, for their most needfull number. Now if that helpe
of readers, which I wished for, were put in execution, me thinke, the
world should see, a marueilous number of excellent professours in euery
degree. I am to long in talking of to litle: but the times hanging
one vpon another haue led me thus onward: wherfore it is now time
for me to determine that time, which I do take to be enough for the
_Elementarie_. When the child can read so readily, and roundly, as the
length of his lesson shal nothing trouble him for his reading: when he
can write so faire and so fast, as no kinde of exercise shalbe tedious
vnto him for the writing: when his penne or pencill shall delite him
with bragge: when his _Musicke_ both for voice, and hand is so farre
forward, as a litle voluntarie will both maintaine, and encrease it:
all which thinges the second maister must haue an eye vnto: then hath
the _Elementarie_ had time enough. If the parent account not of all,
yet perfitnesse in his choice must be his cheife account. The childes
ordinarie exercises, will continue his writing, and reading, himselfe
will alwaye be drawing, bycause it deliteth his eye, and busieth not
his braine. But for _Musicke_, the maister and the parentes delite must
further it. For that in those yeares, children be Musicall rather for
other then for them selues. Once in, this is a certaine ground, and
most infallible, that in tarying long, and perfiting well, there is no
losse of time, specially seeing those qualities euen alone, be a pretie
furniture of houshold if they be well gotten. The hasting on to fast
to see the frute too soone, when circunstances perswade tarying, is to
winne an houre in the morning, and to lease the day after. Thus much
concerning the _Elementarie_ time, determinable not by yeares, but by
sufficiencie. If yeares could be limittes to knowledge, as they be very
good leaders, the rule were more certaine: but where witte goeth not by
yeares, nor learning without, sufficiencie is the surest bounder, to
set out, wherin enough is. Howbeit in the _Elementarie_, and so forth I
will limit the time somwhat nearer, with all the considerations, both
for varietie of the matters which are to be learned, and the men which
are to teach, and such thinges as seeme not so proper to be set downe
here.
CHAPTER 43.
HOW TO CUT OF MOST INCONUENIENCES WHERWITH SCHOOLES AND SCHOLERS,
MAISTERS AND PARENTES BE IN OUR SCHOOLING NOW MOST TROUBLED. WHEROF
THERE BE TWO MEEANES, VNIFORMITIE IN TEACHING AND PUBLISHING OF
SCHOOLE ORDERS. THAT VNIFORMITIE IN TEACHING HATH FOR COMPANIONS
DISPATCH IS LEARNING, AND SPARING OF EXPENSES. OF THE ABBRIDGING OF
THE NUMBER OF BOOKES. OF CURTESIE AND CORRECTION. OF SCHOOLE FAULTES.
OF FRIENDLINESSE BETWENE PARENTES AND MAISTERS.
A great learned man[73] in our dayes thought so much of the troublesome
and toilsome life, which we teachers lead, as he wrate a pretie booke
of the miseries of maisters. We are to thanke him for his good will:
but when any kinde of life be it high, be it low, is not troubled with
his proportion to our portion, we will yield to misery. Our life is
very painfull in deede, and what if beyond comparison painfull? Much a
do we haue, and what if none more? Yet sure many as much, though they
deale not with so many, and moe more miserable, bycause they better
not so many. But I will neither rip vp those thinges, which seeme most
restlesse in vs, though the argument offer spreding: neither will
I medle with any other trade, no lesse troublesome then teaching,
by comparing to seeme to lessen: bycause comparisons in miseries be
vncomfortable to both, though some ease to either. To what purpose
should I shew, why the maister blames this, the parent that, the
child nothing more then the rod, though he will not but deserue it?
Such a disease we haue to repine at the paine, and not to waye the
offence, which deserueth the paine. Why beat ye him sayeth one? Why
offendeth he sayeth none? so harde a thing it is to finde defense for
right, so easie a thing it is to finde qualifying for wrong. Therefore
to omit these vnpleasant rippinges, I will deale with the remedies
how to cut of the most of those, which he calles miseries, I terme
_inconueniences_, wherwith the trade of teaching at this day seemeth to
haue a great conflict. Which counsell though it be first laid for the
youngest scholers, yet may it well be translated further, and beseeme
both the biggest, and best, in any learned course.
These remedies I take to be two: 1. The one _vniformitie_ in
_teaching_, which draweth after it, _dispatch_ in _learning_, and
_sparing_ of _expenses_ about to great a number of bookes.
2. The other is _publike schoole lawes_, set downe, and seen, which
bring with them for companions _agreement_ of parentes and teachers,
_continuance_ of scholers, _conference_ to amend, _comfort_ to
freindes, and _commoditie_ to the common countrey.
[Sidenote: Vniformitie in teaching.]
For _vniformitie_ in _teaching_ how many gaules that will heale,
wherwith schooles be now greiued, it will then best appeare, when it
shalbe shewed, what good it will worke, and how necessarie a thing it
is, to haue all schooles reduced vnto it. That there is to much variety
in teaching, and therfore to much ill teaching (bycause in the midst
of many bypathes, there is but one right waye) he were senseles, that
sees not: if he either haue taught, or haue bene taught himselfe.
Which whence it springeth, diuersities of iudgement bewraie, that
men haue gotten by better or worse training vp in youth: by lesse or
more trauell in studie: by longer or shorter continuance at their
booke: by liking or misliking some trade in teaching: by accommodating
themselues to the parentes choice: and many wayes moe, which either
brede varietie, or else be bred by varietie. But of all varieties
there is none vayner, then when ignoraunce sweares that that is an
_aphorisme_, the contrarie wherof sound knowledge hath set downe for a
sure _oracle_. Now in this confusion of varieties what hinderance hath
_youth_? what discredite receiue _schooles_? what inequalities be the
_Vniuersities_ molested with? what toile is it to _Tutours_? how small
riddaunce to _readers_? when diuersities of groundworke do hinder their
building, and the scholers weakenesse discrieth his maister? And yet
oftimes the weake maister bringes vp a strong scholer, by some accident
not ordinarie, and the cunninger man by some ordinarie let makes small
shew of his great labour. Do not the learners also themselues commonly
when they come to yeares and misse that commoditie, which ther maisters
could not giue them, being very weake themselues, then blame their
fortune and feele the want of foresight? For if varietie had bene
wipte awaye by vniformitie, euen the weakest maister might haue done
very well if he had had but a meane head to follow direction being set
downe to his hand.
This pointe is so plaine as many of the best learned, and of the best
teachers also oftimes complaine of it, and wish the redresse, though
they still draw backe, and spare their owne pains for any thing they
publish: perhaps not hauing the oportunitie and leasure which so great
an enterprise craueth: perhaps being induced by hope that some other
will start vp, and publish the amendment. Whereby all the youth of this
whole Realme shall seeme to haue bene brought vp in one schoole, and
vnder one maister, both for the matter and manner of traine, though
they differ in their owne inuention which is priuate and seuerall to
euery one by nature, though generall and one to euery one by art.
Which thing must needes turne to the profit of the _learner_, whose
_straying_ shalbe straited, that he cannot go amisse: to the ease of
the _teacher_ whose _labour_ shalbe lightened, by the easinesse of
his curraunt: to the honour of the _countrey_, which thereby shall
haue great store of sufficient stuffe: and the immortall _renown_
of that carefull _Prince_ which procured such a good. Which benefit
say I must proceede from some _vniforme_ kinde of teaching set downe
by authoritie, that one waye to supplie all wantes, and no one to
disdaine, where obedience is enioyned. And wheras _difference_ in
iudgement worketh _varietie_: _consent_ in knowledge will plant
_vniformitie_. Which consent, as it must be enforced by authoritie, so
must it proceede from some likenesse of abilitie in teachers, namely in
that thing wherof they are teachers: though both in executing the same,
and for some other qualities they may differ much.
Now the onely waye to worke this likenesse or rather samenesse in
abilitie, where otherwise the oddes is so odde, were to set downe in
some certain plat, the best that may seeme to be, if that which is best
in deede may not be had, as why not? both what and how to teach, with
all the particular circunstances, so farre forth as they ordinarily do
fall within common compasse, and may best be seeme the best ordered
schooles, which both the meane teacher may wel attaine vnto, and the
cunning maister may rest content with, and so they both in that pointe
proue equall, while the meaner mounting vpword with fethers made for
him, and the cunninger comming downward at the shew of the lure,
they both meete in the middle waye, and flying forward like freindes,
pay their price with their pastime, and mend their faire with their
praye, no dishonour offered him, whom no qualities do commend: and a
great helpe to him that cannot swimme without. In whom diligence borne
vp, will worke no lesse wonder, nay may fortune more, then greater
learning in the other, whom either ouer weyning may make insolent, or
loytering negligent. And sure as I may be deceiued herein, so haue I
some reason very fauourable to my seeming, that it were more fitting
for the common profit, to prouide a certaine direction to helpe the
meane teacher, which will continue in the trade without either any or
very late changing of his course, and so a long time do much good, then
to leaue it at random to the libertie of the more learned, who commonly
vse teaching, but to shift with for a time, and be but pilgrimes in the
profession, still minding to remoue to some other kinde of life either
of more ease, which allureth soone, or of more gaine, which enforceth
sore. So that in the meane time the scholers cannot profit much, while
the maisters deale like straungers, which entending one day to returne
to their countrey, as nature calleth homeward, though profit bid tary,
cannot haue that zealous care, which the naturall countrieman, and
continuall trauellour of nature hath, and of duetie sheweth. And though
conscience cause some odde honest man to worke well, and discharge his
duetie in that rowling residence: yet neither be priuiledges generall,
nor lawes leuelled after some few, and that foolish fellow was
fretished for cold, which followed the fond _swallow_, that flew out to
timely, and to farre before her fellowes. An order must be generall to
the liking of the better, who should alwaye wishe it, and the leading
of the weaker, who shall alway neede it.
If when this order for matter and manner of teaching shalbe set downe,
the executor proue negligent, and prolong the effect, or else quite
defeat it, by ill handling of that, which was well ment, the surueiors
and patrones of schooles, must ouerlooke such teachers, of themselues
if they can, if not they may call for the assistaunce of _learning_,
which for cunning can, and of curtesie will seeke to further such a
thing. Our preceptes be generall, the particular must perfourme, and
amend his owne accident. I haue but sleightly noted the surface of
_vniformitie_ in teaching, and the disioynting of skill by misordered
varietie, and yet who is so blinde as he may not thereby discerne,
that the one strips away the euilles, which the other bringes in, and
thereby cuttes of many encumbraunces from schooles?
[Sidenote: Dispatch in learning.]
Now _vniformitie_ in _teaching_ once obtained, doth not _dispatch_ in
_learning_ incontinently follow? which consisteth in choice of the best
and fittest authours at the first, and continuaunce in the same: in the
best exercises and most proper to the childes ascent in learning: and
generally in the maisters orderly proceeding, and methode in teaching:
whereby the child shall not learne any thing, which he must or ought to
forget, vpon his maisters better aduise: nor leaue any needefull thing
vnlearned till his maister grow to better aduise. The maister himselfe
shall not neede to chaunge his course, as he chaungeth his skill, now
coursing on to fast by to much rashnes: now retiring to late by to
louse repentaunce: finally neither the maister nor the scholer shall
busie themselues to long about a litle, and neuer the better, nor hast
to fast on, and neuer a whit the further. The best course being hit
on at the first, as appointment may procure it, one thing helpeth an
other forward naturally, without forcing: that which is first taught
maketh way for that which must follow next, and continuall vse will
let nothing be forgot, which is once well got, and the rising vp by
degrees in learning will succede in proportion, with out losse of time
or let of labour, either by lingring to long, or by posting to fast,
which cannot now possibly be brought about, while thinges be left to
the teachers discretion, whereof, as the most be not alway the best,
so euen the verie best cannot alway hit those thinges, which in deede
are best, while the _customarie education_ is helde for a sanctuarie:
_alteration_ to the better is esteemed an heresie: _allowance_ is
measured by priuate liking: _vnthankefulnes_ is made harbour to desert:
and the very _bookes_ which we vse be not appropriate to our vse. I
touch no mo stoppes then may easily be remoued, if _authoritie_ take
the matter in hand. Priuate lettes must haue priuate lessons, and
personall circumstance shall haue rowme to pleade in, at an other time.
These enormities then shew them selues, when children do chaunge both
schooles and maisters: where alteration hindereth beyond all crie, the
new maister either thinking it some discredit to himselfe to beginne
where the old left, or misliking the choice which the former hath made,
or in deede by dispraysing him to seeke to grace himselfe: or the
order of his schoole not admitting the succession, as in deede they
be all diuerse. Sometimes the boy being vngrounded, by his maisters
ignorance if he could not, by his negligence if he did not the thing
which he could, will not bende to be bettered, but must keepe the
same countenaunce which he himselfe conceiueth of himselfe. And this
commonly falles out so, when the parentes be peuish, and thinke their
childe disgraced if he be once set backward (for so the tearme is)
whereas in verie deede he is bidde but to looke backe, to see that
which he neuer saw, and ought to haue seene verie substantially. Which
disorder proceeding from the parentes ouerruleth vs all, causing great
weakenes, and much mismatching in the fourmes of our schooles: so that
we either cannot, or may not finde fault euen to amend it, whereas
the order being one, and planted by authoritie, though the childe
vse to chaunge often, yet his profiting is soone perceiued: and the
parentes also wilbe well contented, when they suspect no partialitie
by priuate passion, and see indifferencie in publicke prouision. Such
be the frutes which _varietie_ bringes foorth, _perillous_ in great
affaires, still gathering strength by traine in those petie principles:
wheras to the contrarie _vniformitie_ is full of contentment. Nothing
continueth one in our schooles but the common grammar set furth by
authoritie, which confirmeth mine opinion both by pollicie in the first
setting out, and by profit in the long continuing, wherein we all agree
perforce as in a case of higher countenaunce, and already ruled. Which
booke whether it may stand still with some amendement, or of necessitie
must be cast some other way, for better method, it shall then be seene
when comparisons come in season, that the alteration may shew, whether
there were cause to chaunge, or some iniurie offered to chaunge without
cause. For both that booke, and all the like, which serue for direction
and method must be fashioned to the matter which they seeme to direct
by rule and precept, being not of themselues, but made to serue others.
This we haue by it, that _vniformitie_ out of al controuersie is best,
but whether it selfe be best, that is yet in controuersie.
[Sidenote: Sparing of expenses.]
For _sparing_ of _expenses_, the second commoditie which _vniformitie_
bringes with her, this is my opinion: while it is left to the teachers
libertie to make his owne choice, both for the booke which he will
teach and the order how, betweene the varietie of iudgementes, and
inequalitie of learning in teachers, which by order must be made one,
by consent neuer will, the parentes purses are pretily pulled, and
poore men verie sore pinched both with chaunge of bookes, the maister
oft repealing his former choice: and also with number, while euery
booke is commended to the buyer, which either maketh a faire shew
to be profitable: or otherwise is sollicited to the sale, as in our
dayes necessitie must sell, where such an ouerflush of bookes growes
chargeable to the printer. For the old periode is returned, that
_Iuuenall_ found in his time, learned and vnlearned must needes write,
he is marde that comes lag. Nay ordinarily some few leaues be occupied
in the best chosen, and biggest booke, besides the oft leasing and
much spoiling of them sachels and all, to their gaines it may be said
that sell them, though to the parentes losse that buy them, and those
of the meaner sort, whose children maintaine schooles most, and swarme
thickest in all places and professions, which thing might be farre
better vsed, if the best onely were bought, and with the losse of his
bookes the childe lost no more. All which inconueniences may easily be
remeadied, and with small adoe. For whatsoeuer is needeful to be vsed
in schooles, may be verie well comprised in a small compasse, and haue
all his helpes with him being gathered into some one pretie volume
compounded of the marrow of many: neither will the charge be great, the
ware being small, and our profession is not to perfit, but to enter.
Neither yet hereby is any iniurie done to good writers, whose bookes
may verie well tarie for the ripenes of the reader, and that place
which is dew to them, in the ordinarie ascent of learning and studie,
being no intruders into rowmes to meane for them, and content to take
that place whereunto they are marshalled by their value, and degree:
to their praise which made them, when the student can iudge: to the
studentes profit, when he can vnderstand: and the fast retaining of
them, when order maintanes memorie.
In our _grammer_ schooles we professe the toungues nay rather the
entraunce of toungues. Euerie profession that is penned in any toungue
ministreth to her student those wordes that be proper to her owne
subiecte. Which wordes be then best gotten when they follow the
matter, as they will do most willingly in the peculiar studie of the
same profession. If a _grammarian_ therefore be entred to _write_,
_speake_, and _vnderstande_ pretily in some well chosen argument best
to follow for aptnes ech way, though he neither know all, nor most
wordes in any toungue, which is reserued to further studie: yet our
schooles be discharged of their dewtie, in doing but so much. They
that assigne _grammer_ maisters wherein to trauell, appoint them
_histories_, and _poetes_, though they make some choice of men, and
some distinction of matter in regard of vertuous maners and purenes of
stile. In our schooles what time will serue vs to runne ouer all these?
nay to deale but with some few of them throughly? how then? Is not some
litle well pickt, and printed alone the praise of our profession and
the parentes ease? And be not the maine bookes to be consigned ouer to
the right place in their owne calling? Some vaines be rapt, and will
needes proue _poetes_, leaue them the art of _poetrie_, and the whole
bookes and argumentes of _poetes_. Some will commend to memorie, and
posteritie such actes and monumentes, as be worthy the remembrance: Let
them haue the rules, whereby the penning of _histories_ is directed to
write thereby with order: and the matter of _histories_ to furnish out
their stile. If men of more studie and greater learning haue leysure
and list to reade, they may vse _histories_ for pleasure, as being
but an after meates studie: neither tyring the braine, nor tediouse
any way: as they be not generally to build on for iudgement: bycause
ignorance of their circumstances make some difficultie in applying,
and great daunger in prouing. They may also runne ouer _poetes_, when
they are disposed to laugh, and to behold what brauery _enthousiasme_
inspireth. For when the _poetes_ write sadly and soberly, without
counterfeating though they write in verse, yet they be no _poetes_
in that kinde of their writing: but where they couer a truth with a
fabulous veele, and resemble with alteration. We are therefore to
cull out some of the best, and fittest for our introductorie, and to
send away the rest to their owne place, in the peculiar professions,
and that not in _poetes_ and _histories_ alone, but also in all other
bookes whatsoeuer, which be at this day admitted into our schooles. The
_poetes_ wordes be verie good, and most significant, as it appeareth by
_Platoes_ whole penning, whose eloquence is thought fit for sainctes,
if any heauenly creature had a longing to speake _greeke_. And in
the latin they haue the same grace, in his iudgement, which best
vnderstoode what wordes were best, as being himselfe the best, and
eloquentest oratour, speaking of them in that booke,[74] wherein he
both sheweth his eloquence most, and vseth the personages of the most
eloquent _oratours_, to deliuer his minde. The quantitie of _syllabes_
is to be learned of them, to auoide mistiming, as the wise writer
_Horace_ pointeth the poet therfore first to frame the tender mouth of
the yong learner.
Moreouer some verie excellent places most eloquently, and forcibly
penned for the polishing of good manners, and inducement vnto vertue
may be pickt out of some of them, and none more then _Horace_. We may
therefore either vse them, with that choice: or helpe the pointe our
selues if we thinke it good, and can pen a verse that may deserue
remembraunce. Suche an helpe did _Apollinarius_ offer vnto his
time, as _Sozomenus_, and _Socrates_ the scholer, report in their
ecclesiasticall histories. For _Iulian_ the renegate spiting at the
great learning of _Basil_, _Gregorie_, _Apollinarie_, and many moe
which liued in that time, which time was such a breeder of learned
men, as in _Christian_ matters and _religion_ we reade none like, by
decree excluded the _christian_ mens Children from the vse of prophane
learning wherin the christian diuines were so cunning as they stopt
both his, and his fauorites mouthes with their owne learning, they
passed them all so farre. Then _Apollinarius_ conueighed into verses of
all sortes, after the imitation of all the best prophane poetes diuine
and holy argumentes gathered out of scripture whereby he met with
_Iulians_ edict, and furnished out his owne profession, with matter and
argument of their owne. Now in misliking of profane arguments some such
helpe may be had and appropriate to our youth. But there must be heede
taken, that we plant not any poeticall furie in the childes habit. For
that rapt inclination is to ranging of it selfe, though it be not helpt
forward, where it is, and would not in any case be forced where it is
not. For other writers, _number_ and _choice_ of wordes, _smoothnes_
and _proprietie_ of composition with the _honestie_ of the argument
must be most regarded. _Quintilianes_ rule is very true and the verie
best, and alway to be obserued, in chusing of writers for children to
learne, to picke out such as will feede the wit with fairest stuffe,
and fine the toungue with neatest speach. So that neither slight, and
vnproper matters, though eloquentlie set foorth, neither weightie and
wise being rudely deliuered be to be offered to children, but where the
honestie and familiaritie of the argument is honored and apparelled
with the finesse and fitnes of speach. Which thing if it be lookt vnto
in planting _vniformitie_, and pointing out fit bookes, besides many
and infinite commodities which will grow thereby to the whole realme,
assuredly the multitude of many needelesse volumes, will be diminished
and cut of. So that _vniformitie_ in schooling may seeme very
profitable seeing it will supplant so great defectes, as the likelyhood
giues, and plant the redresse, which in nature it importeth: besides
that which the common weale doth gaine by acquainting yong wittes euen
from their cradeles, both to embrace and apply orderly _vniformes_,
which in thinges subiect to sense is delitefull to behold: in
comprehensions of the minde is comfortable to thinke on: in executions
and effectes is the staie whereon we stand, and the steddiest recourse
to correct errors by. I am led by these reasons and many the like, to
thinke that either nothing in deede, or very litle in shew, can iustly
be alleaged to the contrary but that such an order must needes be verie
profitable, to giue schooles a purgation to voide them of some great
inconueniences: as I take the thing also to be verie compassable, if
authoritie shall like of it, without which an opinion is but shewed,
and dieth without effect.
I entend my selfe by the grace of God to bestow some paines therein,
if I may perceaue any hope to encourage my trauell. If any other will
deale I am ready to staie, and behold his successe: if none other will,
then must I be borne with, which in so necessarie a case do offer
to my countrie all my duetifull seruice. Wherein if any vpon some
repining humor shall seeme to stomacke me, bycause being one perhaps
meaner then he is himselfe, I do thus boldly auaunce my doinges to the
stage, and view of my countrie: yet still he step foorth and shew vs
his cunning he hath no wrong offred him, if another do speake while he
wilbe silent. And whosoeuer shall deale in generall argumentes, must
be content to put vp those generall pinches, which repining people do
vse then most, when they are best vsed, and esteeme it some benefit,
when doing well he heareth ill: and thinke that he hath gotten a great
victorie if he please the best, and profit the most, as he may profit
all and yet displease many: either through _ignorance_ bycause they
cannot discerne: or through _willfulnes_ being wedded to preiudice: or
ells through _disdaine_ bycause it spiteth some, to see other aboue
spite. A disease proper to basest dispositions, and of meanest desert,
to pinch the heele where they pricke at the head.
But such as meane to do well, how souer their power perfourme, so
the height of their argument ouertop not their power to farre, and
discouer great want of discretion in meddling with a matter to much
surmounting their abilitie, they may comfort and encourage themselues
with that meaning, if their doing do answere it in any resonable
proportion, and thinke it a thing, (as it is in deede) naturally, and
daily accompanying all potentates either in person, or propertie, and
therefore no disgrace to any meaner creature to wrastle with repyning
and sowre spirites euen verie then, when they worke them most good,
which are readyest to repine. If the doinges be massiue they will beare
a knocke: if they be but slender, and will streight way bruse, beware
the warranting. As in this my labour I dare warrant nothing, but the
warines of good will, which euen ill wil shall see: if it haue any
sight to see that is right, as commonly that way it is starke blinde,
and so much the more incurablely, bycause the blindnes comes either of
vnwillingnes to see, or of an infected sight, that will misconsture and
depraue the obiect. I craue the gentle and friendly construction of
such as be learned, or that loue learning, and yet I neede not craue
it, bycause learning that is sound in deede and needes no bolstering,
and all her louers and fauorers, be verie liberall of friendly
construction, and nothing partiall to speake the best, euen where it
is not craued. I must pray, if prayer will procure it, the gentle and
curteouse toleration of such, as shall mislike. For as I will not
willingly do that, which may deserue misliking: so if I once know
wherein, I will satisfie thoroughly. And therefore in one word, I must
pray my louing countriemen, and friendly readers, this to thinke of me,
that either I shall hit, as my hope is, and then they shall enioy it:
or if I misse, I will amend, and my selfe shall not repent it.
[Sidenote: Schoole orders publicke.]
2. The second remedie to helpe schoole _inconueniences_ was to set
downe the schoole _ordinaunces_ betwene the maister, and his scholers
in a publicke place, where they may easily be seene and red: and to
leaue as litle vncertaine or vntoucht, which the parent ought to know,
and whereupon misliking may arise, as is possible. For if at the first
entry the parent condiscend, to those orders, which he seeth, so that
he cannot afterward plead eitheir ignorance, or disallowing, he is not
to take offence, if his childe be forced vnto them when he will not
follow, according to that fourme, which he himselfe did confirme by
his owne consent. And yet when all is done the glosse will wring the
text. Wherefore the _maner_ of teaching, the ascent in fourmes, the
_times_ of admission, the _preuention_ to haue fourmes equall, the
_bookes_ for learning, and all those thinges, which be incident vnto
that _vniformitie_, wherof I spake, being already knowen to be ratified
by authoritie, as I trust it shalbe: or if not, yet the same order in
the same degrees being set downe, which the maister priuately according
to his owne skill entendes to kepe: it shalbe very good to take away
matter of iarre betwene the parentes and the maister, in the same table
publickly to be seene, and shewed to the parentes, when they bring
their child first to schoole, besides all that, which I haue generally
touched to set downe also in plaine and flat termes, 1. what _houres_
he will kepe, bycause there is great consideration in that, what to
haue fixed and perpetuall, and wherein to giue place to particular
occasions, as there be very many, why all children cannot kepe all
_houres_, though the schoole _houres_ must still be certaine: and
discretion must be the determiner. 2. Againe what _occasions_ he will
vse to let them go to play, which be now very many, and very needefull,
while ordinarie exercises be not as ordinarily admitted, as ordinarie
schooling, is ordinarily allowed: 3. and such other thinges as the
schoole shall seeme necessarily to require. For a certaintie resolueth,
and preuentes douting.
[Sidenote: Of curtesie and correction.]
But he must cheifly touch what _punishment_ he will vse, and how much,
for euery kinde of fault that shall seeme punishable by the _rod_.
For the _rod_ may no more be spared in schooles, then the _sworde_
may in the _Princes_ hand. By the _rod_ I meane _correction_, and
_awe_: if that sceptre be thought to fearfull for boyes, which our
time deuised not, but receiued it from auncientie, I will not striue
with any man for it, so he leaue vs some meane which in a multitude
may worke obedience. For the priuate, what soeuer parentes say, my
ladie _birchely_ will be a gest at home, or else parentes shall not
haue their willes. And if in men great misses deserue and receiue
great punishment, sure children may not escape in some qualitie of
punishment, which in quantitie of vnhappinesse will match some men.
And if parentes were as carefull to examine the causes of beating, as
they are nothing curious to be offended without cause for beating,
themselues might gaine a great deale more to their childrens good: and
their children lease nothing, by their parentes assurance. But commonly
in such cases rashnesse hath her recompence, the errour being then
spied, when the harme is incurable, and repentance without redresse.
Terme it as ye list, beate not you saye for learning but for lewdnesse.
Sure to beate him for learning which is willing enough to learne, when
his witte will not serue, were more then frantike: and vnder the name
of not learning to hide and shrowd all faultes and offenses, were more
then foolish: and what would that childe be without beating, which
with it can hardly be reclaimed? in whom onely lewdnesse is the let,
and capacitie is at will? The ende of our schooles is learning: if it
faile by negligence, punish negligence: if by other voluntarie default,
punish the default. Spare learning: so that still the refuge must be
to the maisters discretion: both for manners, and for learning, whom
I would wish to set downe as much in certaintie as he can, at the
beginning, and to leaue as litle as he may to the childes report, who
will alway leane and sway to much to his owne side, and beare away the
bell, euen against the best maister, cheifly if his mother be either
his counsellour, or his attourney: or the father vnconstant, and
without iudgement.
The maister therfore must haue in his table a _catalogue_ of schoole
faultes, beginning at the commandementes, for _swearing_, for
_disobedience_, for _lying_, for _false_ witnesse, for picking, and
so thorough out: then to the meaner heresies, _trewantry_, _absence_,
_tardies_, and so forth. Such a thing _Xenophon_[75] seemes to meane
in rekening vp the faultes, which the _Persian_ vsed to punish, though
he limit not the penaltie, what, nor how much. Which in all these
I wish our maister to set downe with the number of stripes also,
immutable though not many. Wherin the maister is to take good heed,
that the fault may be confessed, if it may be, without force, and the
boye conuicted by verdit of his fellowes, and that very euidently.
For otherwise children will wrangle amaine, and affection at home
hath credulitie beyond crye, which makes the boy dare, what reason
dare not. If any of their fellowes be appointed monitours, (as such
helpes of Lieutenauncie must be had, where the maister cannot alwaye
be present himselfe) and take them napping, they wil pretend spite, or
some priuate displeasure in most manifest knauerie. And if ye correcte,
as your Lieutenant must haue credit, if you meane to keepe state, that
must go home to proue beating without cause. If the maister differre
execution, that delaie will enstruct them to deuise some starting hole,
and that also if it be not heard in schoole wilbe heard at home.
To tell tales out of schoole, is now as commonly vsed to the worst,
as in the old world it was high treason to do it at all. There be as
many prety _stratagemes_ and deuises, which boyes will vse to saue
themselues, and as pleasaunt to heare as any _apopthegme_ in either
_Plutarch_, _Ælianus_, or _Erasmus_. The maister therefore must be very
circumspecte, and leaue no shew, or countenaunce of impunitie deserued,
where desert biddes pay. It were some losse of time in learning,
to spend any in beating, if it did not seeme a gaine that soundeth
towardes good, and seekes amendement of manners. It is passing hard,
to reclaime a boye, in whom long impunitie hath graffed a carelesse
securitie, or rather some deepe insolencie: and yet freindes will
haue it so, and beating may not be for discouraging the boye, though
repentaunce be in rearward. It is also not good after any correction
to let children grate somwhat to long of their late greife, for feare
of to greate stomaking, onlesse the parentes be wise and stedfast,
with whom if a cunning, and a discrete maister ioyne, that childe is
most fortunate which hath such parentes, and that scholer most happie
which hath light on such a maister. “But certainly it is most true,
let plausibilitie in speach vse all her excusing and blanching colours
that she can, that the round maister, which can vse the rod discretely,
though he displease some, which thinke all punishment vndiscrete, if
it tuch their owne, doth perfourme his duetie best, and still shall
bring vp the best scholers: As no maister of any stuffe shall do but
well, where the parentes like that at home, which the maister doth at
schoole: and if they do mislike any thing, will rather impart their
greife and displeasure with the maister priuately, to amend it, then
moane their child openly, to marre that way more then they shall make
any way. The same faultes must be faultes at home, which be faultes
at schoole, and receiue the like reward in both the places, to worke
the childes good by both meanes, correction as the cause shall offer,
commendacion as neede shall require.”
They that write most for gentlenesse in traine reserue place for the
rod, and we that vse the terme of seueritie recommend curtesie to the
maisters discretion. Here is the oddes: they will seeme to be curteous
in termes, and yet the force of the matter makes them confesse the
neede of the rod: we vse sharp termes, and yet yeilde to curtesie more,
then euen the verie patrones of curtesie do, for all their curifauour.
Wherin we haue more reason to harp on the harder stringe for the
trueth of the matter, then they to touch but the softer, so to please
the person: seeing they conspire with vs in the last conclusion, that
both correction and curtesie be referred to discretion. Curtesie goeth
before, and ought to guide the discourse, when reason is obeyed which
is very seldome: but the corruptnesse in nature, the penalties in lawe,
courage to enflame, desire to entice, and so many euilles assailing one
good do enforce me to build my discourse vpon feare, and leaue curtesie
to consideration: as the bare one reason of reason obeyed, a thing
still wished, but seldome wel willed, doth cause some curteous conceit,
not much acquainted with the kinde of gouernment, vpon some plausible
liking, to make curtesie the outside, and keepe canuase for the lyning:
but euer still for the last staffe to make discretion the refuge.
Wherin we agree, though I priuately chide him, and saye why dissemble
ye? Vnder hand he aunswereth me, I lend the world some wordes, but I
will witnesse with you, I do not speake against discrete correction,
but against hastinesse, and crueltie. Sir I know none, that will either
set correction or curtesie at to much libertie, but with distinction,
vpon whom they be both to be exercised: neither yet any, that will
praise cruelty: and all those, that write of this argument, whether
Philosophers or others allow of punishment, though they differ in the
kinde.
And it is said in the best common weale,[76] not that no punishment is
to be vsed, but that such an excellent naturall witte, as is made out
of the finest mould would not be enforced, bycause in deede it needes
not: neither will I offer feare, where I finde such a one: neither
but in such a common weale shall I finde such a one. And yet in our
corrupt states we light sometime vpon one, that were worthy to be a
dweller in a farre better. And I will rather venture vpon the note of
a sharp maister to make a boye learne that, which may afterward do him
seruice, yea though he be vnwilling for the time, and very negligent:
then that he shall lacke the thing, which maye do him seruice, when age
commeth on, bycause I would not make him learne, for the vaine shadow
of a curteous maister. It is slauish sayeth _Socrates_ to be bet. It
is slauish then to deserue beating sayeth the same _Socrates_. If
_Socrates_ his free nature be not found, sure _Socrates_ his slauish
courage must be cudgelled, euen by _Socrates_ his owne confession.
For neither is punishment denied for slaues, neither curtesie for
free natures. This by the waye, neither _Socrates_ nor _Plato_ be so
directly carefull in that place, for a good maister in this kinde, as
the place required, though they point the learner. And in deed where
they had _Censores_ to ouersee the generall traine, both for one
age and other, there needed no great precept this waye. If parentes
might not do this, neither children attempt that, then were maisters
disburdened: If all thinges were set in stay by publike prouision,
priuate care were then mightily discharged. But _Socrates_ findes a
good scholer which in naturall relation inferreth a good maister. And
yet _Philippe_ of _Macedonie_, had a thousand considerations in his
person, moe then that he was _Alexanders_ father, and it is not enough
to name the man, onelesse ye do note the cause why with all, and in
what respect ye name him. A wise maister, which must be a speciall
caueat in prouision, wil helpe all, either by preuenting that faultes
be not committed, or by well vsing, when soeuer they fall out, and
without exception must haue both correction and curtesie, committed
vnto him beyond any appeal. _Xenophon_[77] maketh _Cyrus_ be beaten of
his maister, euen where he makes him the paterne of the best Prince, as
_Tullie_ sayeth[78] and mindes not the trueth of the storie, but the
perfitnesse of his deuise, being him selfe very milde as it appeareth
still in his _iourney_ from _Assyria_ after the death of _Cyrus_ the
younger.[79] For a _soule_ there could not be one lesse _seruile_ then
he, which was pictured out beyond exception: for _impunitie_, there
could not be more hope, then in a Prince enheritour, and that is more,
set forth for a _paterne_ to Princes. And yet this Princes child in
the absolutenesse of deuise, was beaten by his deuise, which could
not deuise any good traine exempt from beating beinge yet the second
ornament of _Socrates_ his schoole.
The case was thus, and a matter of the _Persian_ learning. A long boye
had a short coate, and a short boye had a long one: The long boye
tooke awaye the short boyes coate, and gaue him his: both were fit:
But yet there arose a question about it. _Cyrus_ was made iudge, as
iustice was the _Persian_ grammer. He gaue sentence, that either should
haue that which fitted him. His maister bette him for his sentence:
bycause the question was not of fitnesse, but of right, wherein eche
should haue his owne. His not learning, and errour by ignorance, was
the fault, wherfore he was punished. And who soeuer shall marke the
thing well, shall finde, that not learning, where there is witte to
learne, buildeth vpon _idlenesse_, vnwilling to take paines, vpon
_presumption_ that he shall carie it awaye free, and in the ende, vpon
_contempt_ of them, from whom he learned to contemne, where he should
haue reuerenced. Slight considerations make no artificiall anatomies,
and therfore wil smart, bycause they spie not the subtilities of
creeping diseases. It is easie for negligence in scholers, to pretend
crueltie in maisters, where fauour beyond rime, lendes credit beyond
reason. But in such choice of maisters where crueltie maye easily be
auoided, nay in such helpe by Magistrate, where it may be suppressed:
and in such wealth of parentes which may change where they like not,
if I should here a young gentleman say he was driuen from schoole, he
should not driue me from mine opinion, but that there was follie in
the parentes, and he had his will to much followed, if his parentes
had the training of him, or that his gardian gaue to much to his owne
gaine, and to litle to his wardes good, if he were not himselfe some
hard head besides, and set light by learning, as a bootie but for
beggers. For gentlenesse and curtesie towarde children, I do thinke
it more needefull then beating, and euer to be wished, bycause it
implyeth a good nature in the child, which is any parentes comfort, any
maisters delite. And is the _nurse_ to liberall wittes, the maisters
_encouragement_, the childes _ease_, the parentes _contentment_,
the _bannishment_ of bondage, the _triumph_ ouer torture, and an
_allurement_ to many good attemptes in all kinde of schooles.
But where be these wittes, which will not deserue, and that very much?
and where much deseruing is, who is so shamles as to deny correction,
which by example doth good, and helpes not the partie offender alone.
Giue me meane dispositions to deserue, they shall neuer complaine
of much beating: but of none I dare not say, bycause insolent
rechelessenes will grow on in the very best, and best giuen natures,
where impunitie profers pardon, eare the fault be committed. My selfe
haue had thousandes vnder my hand, whom I neuer bet, neither they euer
much needed: but if the rod had not bene in sight, and assured them
of punishment if they had swarued to much, they would haue deserued:
And yet I found that I had done better in the next to the best, to
haue vsed more correction, and lesse curtesie, after carelessenesse
had goten head. Wherfore I must needes say, that in any multitude the
rod must needes rule: and in the least paucitie it must be seene, how
soeuer it sound. Neither needeth a good boye to be afraid, seeing his
fellow offender beaten, any more then an honest man, though he stand by
the gallowes, at the execution of a fellon. This point for punishment
must the maister set downe roundly, and so as he meaneth in deede to
deale, bycause the pretence is generally, not so much for beating, as
for to sore beating, which being in sight, the conclusion is soone
made, and he that will preuent that sore, may see that set downe,
which is thought sufficient. Whervnto if the parent submit himselfe in
consent, and his childe in obedience the bargain is thorough, if not
there is no harme done.
If the schoole rest vpon the maister alone, thus must he do if he
meane to do well, and to continue freindship where he meanes to do
good. If it be some free foundacion, the founders must ioyne with the
maister, if they meane that the frute of their cost shalbe commodious
to their cuntrey. Leaue nothing to had I wist where ye may aunswere ye
wist it. When any extraordinary fault breaketh out, as _Solon_ said of
parricide, that he thought there was none such in nature, conference
with the parent, and euident proofe before punishment, will satisfie
all parties. And euer the maister must haue a fatherly affection,
euen to the vnhappyest boye, and thinke the schoole to be a place of
amendment, and therfore subiect to misses.
[Sidenote: The maistres yeares and alonenesse.]
For the maisters yeares, I leaue that to the admitters, as I do
his alonenesse. Sufficiency of liuing wil make marriage most fit,
where affection to their owne, worketh fatherlynesse to others: and
insufficiencie of liuing will make a sole man remoue sooner, bycause
his cariage is small. Most yeares should be most fit to gouerne, both
for constantnesse to be an ancker for leuitie to ride at, which is
naturally in youth: and for discretion and learning, which yeares
should bring with them. But bycause there be errours I leaue this to
discretion. The admitters to schooles haue a great charge, and ought
to proue as curious as the very best Godfathers, whose charge yet is
farre greater, then the account of it is made, among common persons.
These thinges do I take to be very necessarie meanes, to helpe many
displeasures wherwith schooling is anoyed, and to plant pleasure in
their place. And yet when all is done the poore teacher must be subiect
to as much, as the sunne is, to shine ouer all, and yet see much more
then he can amend: as the diuine is, which for all his preaching,
cannot haue his auditorie perfit: as the Prince is, who neither for
reward nor penalty can haue generall obedience. The teachers life is
painfull, and therfore would be pityed: it is euidently profitable, and
therfore would be cherished: it wrastles with vnthankfullnesse aboue
all measure, and therefore would be comforted, with all encouragement.
One displeased parent will do more harme vpon a head, if he take
a pyrre at some toy, neuer conferring with any, but with his owne
cholere: then a thousand of the thankfullest will euer do good, though
it be neuer so well deserued. Such small recompence hath so great
paines, the very acquaintance dying when the childe departes, though
with confessed deserte, and manifest profit: Such extreme dealing will
furie enforce, where there is no fault, but that conceit surmiseth,
vnwilling to examine the truth of the cause, and lother to reclame, as
vnwilling to be seene so ouershot by affection. This very point wherby
parentes hurte themselues in deede, and hinder their owne, though they
discourage teachers, would be looked vnto by some publike ordinaunce,
that both the maisters might be driuen to do well, if the fault rest
in them: and the parentes to deale well, if the blame rest there:
considering the publike is harmed, where the priuate is vncharmed, to
ende it in meter as my president is.
But in the beginning of this argument I did protest against _Philip
Melanchthons_ miseries, and therefore I will go no further, seeing what
calling is it, which hath not his cumbat against such discurtesies? The
prouerbe were vntrue, if man should not be as well a wolfe to man, as
he is tearmed a God and did not more harme, in vnkyndenesse, then good
in curtesie: so maruelosly fraught with ill and good both, as _Plinie_,
cannot iudge whether nature be to a man, a better mother, or a bitterer
stepdame. But patience must comfort where extremitie discourageth: and
a resolute minde is a rempare to it selfe, vpon whom as _Horace_ saith,
though the whole world should fall, it might well crush him perforce,
but not quash him for feare.
FOOTNOTES:
[73] P. Melancthon.
[74] De oratore.
[75] 1. παιδ.
[76] 7 De rep. Plato.
[77] 1. παιδ.
[78] Ad Quintum Frat.
[79] Ανάβασις.
CHAPTER 44.
THAT CONFERENCE BETWENE THOSE WHICH HAUE INTEREST IN CHILDREN:
CERTAINETIE OF DIRECTION IN PLACES WHERE CHILDREN VSE MOST: AND
CONSTANCIE IN WELL KEEPING THAT, WHICH IS CERTAINELY APPOINTED, BE THE
MOST PROFITABLE CIRCUMSTANCES BOTH FOR VERTUOUS MANERING AND CUNNING
SCHOOLING.
Of all the meanes which pollicie and consideration haue deuised to
further the good training vp of children, either to haue them well
learned, or vertueously manered, I see none conparable to these three
pointes: _conference_ betwene those persons, which haue interest
in children, to see them well brought vp: _certainetie_ in those
thinges, wherein children are to trauell, for their good bringing vp:
_constancie_ in perfourming that, which by _conference_ betweene the
persons is set _certaine_ in the thinges: that there be either no
change at all after a sound limitation: or at least verie litle, saue
where discretion in execution, is to yeald vnto circumstaunce. Therfore
I entend to vtter some part of mine opinion concerning these three
things, _conference_ to breede the best: _certainetie_ to plant the
best: _constancie_ to continue the best: and first of _conference_.
Which I find to be of foure cooplementes: _parentes_ and _neighbours_:
_teachers_ and _neighbours_: _parentes_ and _teachers_: _teachers_ and
_teachers_: whereof euerie one offereth much matter for the furthering
of both learning and good maners in children. Vnder the name of
_neighbours_ I comprehend all forraine persons, whom either commendable
dewtie by countrie lawe: or honest care of common curtesie doth giue
charge vnto, to helpe the bettering of children, and to fraie them from
euill.
[Sidenote: Conference betwene parentes and neighbours.]
1. Now if parentes in pointes of counsell vse to conferre with such,
they may learne by some others experience: how to deale in their
owne. And as this point is naturally prouided to assist infirmitie,
which craues helpe of others, where it standes in dout: so there is a
naturall iniunction wherby all men are charged to bestow their good and
faithfull counsell, where it is required, doing thereby great good to
the parties, and no harme to themselues, vnlesse it be to be rekened a
harme, to gaine the opinion of wisedom, the estimation of honestie, and
the note of humanitie, and a well giuen disposition. This consideration
resteth most in the partie mouer, which is to receiue aduise, when
himselfe shall require it. The next is an euident signe of an excellent
inclination, which of it selfe will doe good, euen bycause the thing
is good, though he be not conferred with. For if such persons will
conferre with parentes, when they spy any thing that is not well in
their children is it not honorable in them to deale so honestly? is it
not wisdome in parentes to constrew it most friendly? is it not happie
for those children which haue such carefull forraine helpers abroad,
such considerate naturall hearers at home? A simple meaning in both
the parties, the _neighbour_ to tell friendly, the _parent_ to take
kindely, and to excute wisely will do maruelous much good. And what is
this else but to loue thy neighbour as thy selfe, when thou mindest
his childe good, as thou doest thine owne? And what is it else but to
thinke of thy neighbour, as thou wouldest be thought on thy selfe,
when thou beleeuest him in thine, as thou wouldest be beleeued in
his? A true president of naturall _humanitie_, a religious patterne
of honest _neighbourhoode_, which in no other thing can declare more
good will, in no other thing can do one more good, then in respect
to his children, whether ye consider the childrens persons, or the
thing which is wished them. For in deede what be children in respect
of their persons? be they not the effectes of Gods perfourmaunce in
blessing? of his commaundement in encrease? be they not the assurance
of a state which shall continew by succession, and not dy in one brood?
be they not the parentes naturall purtracte? their comfort in hope,
their care in prouision? for whom they get all, for whom they feare
nought? And can he which desireth the good of this so great a blessing
from heauen, so great a staie for the countrie, so great a comfort to
parentes, deuise how to pleasure them more in any other thing? for to
wish children to be honest, vertuous, and well learned, is to wish that
to proue perfitly good, which standeth in a mammering, to proue good
or bad. And can this so great a good wish but proceede from a passing
honest disposition, and most worthy the embrasing? Nay most happy is
that state, where youth hath such a staie, in such libertie as it is,
not to helpe vnlesse one list. Hereupon I conclude that _conference_
betwene _parentes_ and others, whether by way of asking counsell, or by
aduertisemente to check faultes, is very profitable for the weale of
the litle ones.
[Sidenote: Conference betwene teachers and neighbours.]
2. This _conference_ may fall betwene the _neighbour_ and the
_teacher_. Wherein the _teacher_ must be verie warie bycause he hath
to deale with the informer for credit: with his scholer for amendment:
with the parent for liking. When the parent dealeth with his owne
childe, either of his owne knowledge, or by credited report, his
doome is death or life, the childe hath no appeale, but either must
amend, or feele the like smart. At the _teachers_ dealing, vpon any
aduertisement, there may and wilbe taken many pretie exceptions. Why
did you beleeue? why should he medle? why dealt you in this sort? And
whatsoeuer quarell miscontentment can deuise, being incensed with
furie: or some extreme heat, as angrie nature is an eager monster. And
in deede some ouerthwart conceit may moue the complainant, whatsoeuer
the pretence be. Againe some wise man, may light vpon so conuenient a
maister, as he may proue a better meane to redresse, then the parent
will be, in whom blinde nature will neither see the childes fault, nor
the friendes faith. But how soeuer it be, the maister must be warie,
where his commission is not absolute. But in the wise handling of this
ciuill _conference_ the childe shall gaine much towardes his well
doing, when wheresoeuer he shall be, or whatsoeuer he shall do, he
shall both finde it true, and feele it so, that either his parent or
his maister, or both together see him, if any other bodie see him.
[Sidenote: Conference betwene parentes and teachers.]
3. The next _conference_ is betweene _parentes_ and _maisters_, whereof
though I haue saide much, yet can I neuer say to much, the point is so
needefull: bycause their friendly and faithfull communicating workes
perpetuall obedience in the childe, contempt of euill, and desire to do
well: seeing both they trauell to make one good. There is nothing so
great an enemie to this so great a good as credulitie is in parentes,
not able to withstand the childes eloquence, when shed of teares,
and some childish passion do plead against punishment for assured
misdemeanour. But though for the time such parentes seeme to wynne,
bycause they haue their will: yet in the conclusion, they want their
will, when they wish it were not so. Before change either of place, to
proceede onward to further learning: or of maisters when the old is
misliked, and a new sought for, then this _conference_ is a meruelous
helpe. For in change of place, it growndes vpon knowledge, and growes
by aduice: in change of maisters, it is mistresse to warines not to
lease by the change. For can the new maister vnderstand and iudge of
the childes fault in so small a time, as the old maister may amend it
if he be conferred with? You are offended with the former maister,
haue ye conferred with him? haue ye opened vnto him your owne griefe,
your childes defect, his owne default? are ye resolued that the fault
is in the maister? may not your sonne forget? or may he not halt, to
procure alteration vpon some priuate peuishnes? _Cyrus_ as _Zenophon_
writeth[80] surprised the king of _Armenia_ being tributarie to the
_Medians_ but minding to reuolt, when the _Assyrians_ armie should
enter into _Media_. And yet though he found him in manifest blame,
he left him his state, as the best steward for the _Medians_ vse,
considering the partie pardoned is bound by defect, he that shall be
chosen, will thanke his owne merit, not the chusers munificence. Such
consideration had _Cyrus_, and such _conference_ with him, whom he knew
to be a foe, before he surprised him, and yet found the frute of his
considerate _conference_ and his determination vpon his _conference_,
to be exceding good and gainefull for himselfe after, and his friendes
for the time. A number of ills be auoided, and a number of goodes
obtained by this same _conference_ betwene _parentes_ and _maisters_.
If the _maister_ be wise and aduisedly chosen though he chaunce
to misse, he knowes to amend: if he neither be such a one, nor so
considerately chosen, yet _conference_ will discouer him, and shew hope
her listes, and what she may trust to. But not to dwel any longer in
this point, wherein elsewhere I haue not bene parciall, I must needes
say thus much of it at once for all, that no one meane either publike
or priuate makes so much for the good bringing vp of children, as this
_conference_ doth.
[Sidenote: Conference betwene teachers.]
4. The last _conference_ I appoint to be betwene those of the same
professions, whereby the generall traine is generally furthered. For
whersoeuer any subiect is to be dealt in by many, is not the dealers
_conference_ the meane to perfit dealing? and to haue that subiect
absolutely well done, which it selfe is subiect to so many doers? Is
either the patient any worse if the _Physitians_ conferre, or their
facultie baser by their being togither? is not the case still clearer,
where there is _conference_ in law? is not the church the purer were
_conference_ is in proufe? and doth not the contrarie in all do much
harme in all? And do ye thinke _that_ conference among teachers would
not do much good in the traine? or is the thing either for moment
so meane, or for number so naked, as it may not seeme worthy to be
considered vpon? Or can there any one, or but some few, be he or they
neuer so cunning, discerne so exactly, as a number can in common
_conference_? do not common companies which professe no learning, both
allow it, and proue it, and finde it to be profitable? where it is vsed
among teachers for the common good, it profiteth generally by sending
abroad some common direction. In places where many schooles be within
small compasse, it is very needefull to worke present good, and to
helpe one another, where all may haue enough to bestow their labour on.
But this _conference_, and that not in _teachers_ alone must be builded
vpon the _honest care_ of the _publike good_, without _respect_ of
_priuate gaine_: without _sting_ of _emulation_: without _gaule_
of _disdaine_: which be and haue bene great enemies to conference:
great hinderers to good schooling: nay extreame miners in cases aboue
schooling, and yet for the footing of that, which must after proue
fairest, good schooling is no small onset. I neede not to rip vp
the position to them, that be learned, which know what a mischiefe
the misse of _conference_ is, where it ought to be of force, and is
shouldered out by distempered fantsie. He that can iudge, knoweth the
force of this argument, which followeth: “where many illes seeke to
chooke one good, which themselues were displaced, if that good tooke
place: that good must needes be a great one, and worthy the wishing,
that it may procure passage.” Of _conference_ I must needes say
this, that it is the cognisance of humanitie, and that of the best
humanitie, being vsed for the best causes that concerne humanitie,
and all humaine societie. I dare enter no deeper in this so great
a good: but certainely in matters of learning there would be more
_conference_, euen of verie conscience. And if that honest desire
might bring downe great hart, the honorable effect would bring vp
great good, in all trades beyond crie, in our traine beyond credit. In
matters of engrosing, and _monopoleis_, in matters of forestauling and
intercepting there is dealing by _conference_ among the dealers, which
we all crie out of, bycause it makes vs crie, in our purses. And yet we
are slow to trie that in the good, which proues so strong in the ill,
and was first pointed for good. I vse no authorities to proue in these
cases, where reason her selfe is in place, and standeth not in neede of
alleaging of names, bycause she may well spare her owne retinew, where
her hoste himselfe doth tender his owne seruice.
[Sidenote: Certaintie.]
2. The next point after _conference_ is the chiefe and best offspring
of all wise _conferences_, _certainetie_ in direction, which in all
thinges commendes it selfe, but in bringing vp of children it doth
surpasse commendation, both for their manners and their learning.
This same so much praised _certainetie_ concerneth the limiting of
thinges, what to do and what to learne, how to do and how to learne,
where, when, and so furth to do that, which fineth the behauiour,
and to learne that which aduanceth knowledge. For children being of
themselues meere ignorant must haue _certainetie_ to direct them:
and trainers being not dailie to deuise, are at once to set downe
certaine, both what themselues will require at the childrens hand for
the generall order: and what the children must looke for at their
handes for generall perfourmance. This _certainetie_ must specially be
set sure, and no lesse soundly kept, in _schooles_ for _learning_, in
priuate _houses_ for _behauiour_, in _churches_ for _religion_, bycause
those three places, be the greatest aboades, that children haue.
[Sidenote: Certainetie in schooles.]
1. Concerning _certainetie_ in schoole pointes, and the benefit
thereof, I haue delt verie largely in the last title: so that I shall
not neede to vse any more spreading in that point, sauing onely that
I do continue in the same opinion: as the thing it selfe continueth
in it selfe most assurance of best successe, when the childe knoweth
his _certainetie_ in all limitable circumstances, whether he be at
schoole himselfe to prouide that must be done: or if he be not there,
yet to know in abscence, what is done there of course. So that where
ignorance of orders cannot be pretended, there good orders must needes
be obserued, which ordenarily bringe foorth a well ordered effect.
The best and most heauenly thinges be both most certaine, and most
constantly certaine, and the wisest men the certainest to builde on, in
the middest of our vncertaineties. So that _certainetie_ must needes
be a great leuell, which procureth such liking in those thinges where
it lighteth. In _schooling_ it assureth the parentes, what is promised
there, and how like to be perfourmed, by sight of the method and orders
set downe: it directeth the children as by a troden path, how to come
thither, as their iourney lieth: it disburdeneth the maisters heade,
when that is in writing, which he was in waying, and when experience by
oft trying hath made the habit able to march on of it selfe without any
renewing: whereunto mutabilitie is euerie day endaungered.
[Sidenote: Certainetie in priuate houses.]
2. The second point of _certainetie_ entereth into families and priuate
_houses_, which in part I then touched, when I wished the parentes so
to deale at _home_, as there might be a _conformitie_ betwene _schoole_
and _home_. This point will preuent two great inconueniences euen at
the first, besides the generale sequele of good discipline at home. For
neither shall schooles haue cause to complaine of priuate corruption
from home, that it infecteth them, when nothing is at home done or
seene, but that which is seemely: neither shall the schooles lightly
send any misdemeanour home, when the childe is assured to be sharpely
chekt, for his ill doing, if it appeare within doares. This is that
point which all writers that deale with the _œconomie_ of householdes,
and pollicie of states do so much respect, bycause the fine blossomes
of well trained families, do assure vs of the swetest flowres in
training vp of states, for that the buddes of priuate discipline be
the beauties of pollicie. I shall not neede to say, what a good state
that familie is in, where all thinges be most certainely set, and most
constantly kept, which do belong to the good example of the _heades_,
the good following of the _feete_, the good discipline of the whole
_house_. Though some not so resolute wittes, or gredier humours will
neither harken to this rule, neither keepe it in their owne, bycause
the distemperature is both blinde, and deafe, where the minde is
distempered, and violently giuen ouer either to extreame desire of
gaine, or to some other infirmitie which cannot stoup to staid order:
yet those _families_ which keepe it, finde the profitablenesse of it.
There children so well ordered by _certaineties_ at _home_: when to
rise: when to go to bed: when and how to pray euening and morning: when
and how to visit their parentes ear they goe to bed, after they rise,
ear they go abroad, when they returne home, at tables about meat, at
meeting in dutie with officious and decent speches of course, well
framed, and deulie called for, cannot but proue verie orderly and good.
He that in his infancie is thus brought vp, will make his owne proufe
his fairest president, and what housholde knoweth not this is extreame
farre of from any good president. Obedience towardes the prince and
lawes is assuredly grounded, when priuate houses be so well ordered:
small preaching will serue there, where priuate training settes thinges
so forward. Being therefore so great a good, it is much to be thought
on, and more to be called for.
[Sidenote: Certaintie in Churches.]
3. Now can _certaintie_ being so great a bewtifier both to publik
_schooles_, and priuate houses, be but very necessary to enter the
Church with children vpon _holydaies_? to haue all the young ones of
the Parish, by order of the Parish set in some one place of the Church?
with some good ouer looking, that they be all there, and none suffred
to raunge abroad about the streates, vpon any pretence? that they may
be in eye of parentes and parishioners? that they may be attentiue to
the Diuine seruice, and be time learne to reuerence that, wherby they
must after liue? I do but set downe the consideration, which they will
execute, who shall allow of it, and deuise it best, vpon sight of the
circunstance. How other men will thinke herof I know not, but sure
methinke, both publikly and priuately, that _certaintie_ in _direction_
where it may be well compassed, is a merueilous profitable kinde of
regiment, and best beseeming children, about whose bettering my trauell
is employed. In the very executing it sheweth present pleasure, and
afterward many singular profites: and is in very deede the right
meane to direct in _vncertainties_, as a stayed yearde to measure
flexible stuff. _Bladders_ and _bullrushes_ helpe _swimming_: the
_nurses_ hand the _infantes going_: the _teachers line_ the _scholers
writing_, the _Musicians tune_, his _learners timing_: what to do?
by following _certaintie_ at first to direct _libertie_ at last. And
he that is acquainted with _certaintie_ of _discipline_ in his young
yeares will thinke himselfe in exile, if he finde it not in age, and
by plaine comparisons, will reclaime misorders, which he likes not,
to such orders as he sees not. Who so markes and moanes the varietie
in _schooling_, the disorder in _families_, the dissolutenesse in
_Church_, will thinke I saye somwhat.
[Sidenote: Constancie.]
3. The third part of my diuision was _constancie_. For what auaileth
it to _conferre_ about the best, and to set it in _certaine_, where
_mutabilitie_ of mindes vpon euery infirmitie either of iudgement, or
other circunstance, is seeking to retire, and to leaue that rouling,
which was so well rewled. In this point of _constancie_ there be but
two considerations to be had, the one of knowledge in the thing,
the other of discretion in the vse. For he that is resolued in the
goodnesse and pith of the thing, will neuer reuolt, but like a valiant
general building vpon his owne knowledge, is certaine to conquere,
what difficultie so euer would seeme to dasle his eyes, or to dash
his conceit. It is weake _ignorance_ that yeildes still, as being
neuer well setled: it is _pusillanimitie_ that faintes still, not
belieuing where he sees not. Assured _knowledge_ will resemble the
great _Emperour_ of all, which is still the same and neuer changeth,
which set a lawe, that yet remaines in force euen from the first,
among all his best and most obedient thinges. The _sunnes_ course
is _certaine_, and _constantly_ kept. The _moone_ hath her mouing
without _alteration_, and that so _certaine_, as how many yeares be
their eclypses foretold? A good thing such as wise _conference_ is
most like to bring forth, would be _certainly_ knowen, and being
so knowen would be _constantly_ kept. The fairest _bud_ will bring
forth no frute, if it fall in the prime, but being well fostered by
seasonable weather, it will surely proue well. The greatest thinges
haue a feeble footing, though their perfitnesse be strong, but if
their meane be not _constant_, that first feeblenesse will neuer
recouer that last strength. I medle not with change of states, nor
yet with any braunches, whose particular change, quite altereth the
surface, of any best setled state, but with the training of children,
and the change therin: which being once certaine would in no case be
altered before the state it selfe vpon some generall change do command
alteration, whervnto all our schooling must be still applyed, to plant
that in young ones, which must please in old ones. As now our teaching
consisteth in toungues, if some other thing one daye seeme fitter for
the state, that fitter must be fitted, and fetcht in with procession.
But yet in changes this rule would be kept, to alter by degrees, and
not to rush downe at once. Howbeit the nature of men is such, as they
will sooner gather a number of illes at once to corrupt: then pare any
one ill by litle and litle with minde to amend.
Concerning _discretion_: there is a circunstance to be obserued in
thinges, which is committed alwaye to the executours person, and hath
respect to his iudgement, which I call no change, bycause in the first
setting downe that was also setled, as a most certaine point to rule
accidentarie _vncertainties_, which be no changes, bycause they were
foreseene. Such a supplie hath iustice in positiue lawes by equitie in
consideration, as a good chauncellour to soften to hard constructions.
That is one reason why the _monarchie_ is helde for the best kinde of
gouernment, bycause the rigour and seueritie of lawe, is qualified
by the princesse mercie, without breche of lawe, which left that
prerogatiue to the princesse person. The conspiracie which _Brutus_ his
owne children made against their father for the returne of _Tarquinius_
euen that cruell Prince, leanes vpon this ground, as _Dionysius_ of
_Halicarnassus_, _Liuie_, and others do note. So that _discretion_
to alter vpon cause in some vncertaine circunstance, nay to alter
circunstance vpon some certaine cause, is no enemie to _certaintie_.
When thinges are growen to extremities then change proues needefull to
reduce againe to the principle. For at the first planting, euery thing
is either perfitest, as in the matter of creation: or the best ground
for perfitnesse to build on, as in truth of religion: though posteritie
for a time vpon cause may encrease, but to much putting to burdeneth
to much, and in the ende procures most violent shaking of, both in
religious and politike vsurpations.
But this argument is to high for a schoole position, wherefore I
will knit vp in few wordes: that as _conference_ is most needefull,
so _certaintie_ is most sure, and _constancie_ the best keeper: that
it is no change, which _discretion_ vseth in doing but her duetie:
but that altereth the maine. Which in matters engraffed in generall
conceites would worke alteration by slow degrees, if foresight might
rule: but in extremities of palpable abuse it hurleth downe headlong,
yea though he smart for the time whom the change doth most helpe. But
in our schoole pointes the case falleth lighter, where whatsoeuer
matter shalbe offered to the first education, _conference_ will helpe
it, _certaintie_ will staye it, _constancie_ will assure it. Thus much
concerning the generall positions wherin if I haue either not handled,
or not sufficiently handled any particular point, it is reserued to the
particular treatise hereafter, where it will be bestowed a great deale
better, considering the present execution must follow the particular.
FOOTNOTES
[80] παιδ. 3.
CHAPTER 45.
THE PERORATION, WHERIN THE SUMME OF THE WHOLE BOOKE IS RECAPITULATED
AND PROOFES VSED, THAT THIS ENTERPRISE WAS FIRST TO BE BEGON BY
POSITIONS, AND THAT THESE BE THE MOST PROPER TO THIS PURPOSE. A
REQUEST CONCERNING THE WELL TAKING OF THAT WHICH IS SO WELL MENT.
Thvs bold haue I bene, with you (my good and curteous countriemen)
and troubled your time with a number of wordes of what force I know
not, to what ende I know. For my ende is, to shew mine opinion how
the great varietie in teaching, which is now generally vsed, maye be
reduced to some vniformnesse, and the cause why I haue vsed so long a
preface, as this whole booke, is, for that such as deale in the like
arguments, do likewise determine before, what they thinke concerning
such generall accidentes, which are to be rid out of the waye at once,
and not alwaye to be left running about to trouble the house, when more
important matters shall come to handling. Wherin I haue vttered my
conceit, liking well of that which we haue, though oftimes I wishe for
that which we haue not, as much better in mine opinion, then that which
we haue, and so much the rather to be wished, bycause the way to winne
it is of it selfe so plaine and ready. I haue vttered my sentence for
these pointes thus, wherin if my cunning haue deceiued me, my good will
must warrant me: and I haue vttered it in plaine wordes, which kinde
of vtterance in this teaching kinde, as it is best to be vnderstood,
so it letteth euery one see, that if I haue missed, they may wel moane
me, which meaning all so much good haue vnhappily missed in so good a
purpose. Vpon the stearnesse of resolute and reasonable perswasions,
I might haue set downe my Positions aphorismelike, and left both the
commenting, and the commending of them to triall and time: but neither
deserue I so much credit, as that my bare word may stand for a warrant:
neither thought I it good with precisenesse to aliene, where I might
winne with discourse. Whervpon I haue writen in euery one of those
argumentes enough I thinke for any reader, whom reason will content:
to much I feare for so euident a matter, as these Positions be, not
assailable, I suppose, by any substantiall contradiction. For I haue
grounded them vpon reading, and some reasonable experience: I haue
applied them to the vse, and custome of my countrey, no where enforcing
her to any forreine, or straunge deuise. Moreouer I haue conferred
them with common sense wherin long teaching hath not left me quite
senselesse. And besides these, some reason doth lead me very probable
to my selfe, in mine owne collection, what to others I know not, to
whom I haue deliuered it, but I must rest vpon their iudgement. Hereof
I am certaine that my countrey is already very well acquainted with
them, bycause I did but marke where vpon particular neede, she her
selfe hath made her owne choice, and by embrasing much to satisfie her
owne vse, hath recommended the residue vnto my care, to be brought by
direction vnder some fourme of statarie discipline. Now then can I but
thinke that my countreymen will ioyne with me in consent, with whom my
countrey doth communicate such fauour? Seeing her fauour is for their
furtheraunce, and my labour is to bring them to that, which she doth
most allow.
[Sidenote: The examining of all the contentes of this booke.]
And what conclusion haue I set downe wherin they maye not very well
agree with me, either for the first impression which set me on worke,
or for the proofe, which confirmeth the impression? My first meaning
was to procure a generall good, so farre as my abilitie would reach, I
do not saye that such a conceit, deserueth no discourtesie for the very
motion, how soeuer the effect do aunswere in rate: but this I may well
thinke, that my countreymen ought of common courtesie to countenaunce
an affection so well quallified, till the euent either shrine it with
praise, or shoulder it with repulse. I do not herein take vpon me
dictatorlike to pronounce peremptorily, but in waye of counsell, as
one of that robe, to shew that, which long teaching hath taught me to
saye, by reading somwhat, and obseruing more. And I must pray my good
countrymen so to construe my meaning, for being these many yeares by
some my freindes prouoked to publish something, and neuer hitherto
daring to venture vpon the print, I might seeme to haue let the raine
of all modesty runne to lowse, if at my first onset I should seeme like
a _Cæsar_ to offerre to make lawes. Howbeit in very deede my yeares
growing downward, and some mine obseruations seeming to some folkes to
craue some vtteraunce, vpon shew to do some good: I thought rather to
hasard my selfe in hope of some mens fauour, then to burie my conceit
with most mens wonder. But before I do passe to mine Elementarie,
which I meane to publish next after this booke, I must for mine owne
contentation examine what I haue done in this, to see whether I haue
hit right, or writen any thing that may call repentaunce. 1. Was I not
to cut this course, and to begin at Positions? 2. And are not these the
cheife and onely groundes in this argument? 3. And in speking of these
haue I in any point passed beyond my best beseeming? 1. For the first.
Whether I ought to begin at Positions, or no, that is not in doubte now
I hope, bycause I made that pointe very plaine in the beginning of my
booke: but whether I haue done well to dwell so long in them, that maye
seeme to deserue some excuse, if I mislike it my selfe: or els some
cause, to satisfie other.
If I had had to do with either _Romain_, or _Grecian_, in their owne
language, where these thinges be familiarly knowen, I would not haue
taryed in them any long while, but dealing with my countrymen in my
countrey toungue, in an argument not so familiar to my countrey, and
yet desiring to become familiar vnto her: I thought it good rather to
saye more then enough, to leaue some chippinges: then by saying to
litle, to cause a new cruste, where none should be: and to referre
the rest of my suppressed meaning to my learneddest reader, to whose
vse as I needed not to write, so in deede I do not, though I wish him
well, and pray the like againe. They that frame happy men, absolute
oratours, perfit wisedome, paragonne Princes, faultelesse states, as
they haue their subiect at commaundement, which they breede in the
commentarie of their owne braines: so their circunstances being without
errour, where their maine is without match, neede very few wordes, as
being in daunger of very few faultes. But I deale with a subiect, which
is subiect to all vncertainties: with circunstances, which are chekt
with many obiections, lying open, to much disturbance, cauilled at by
euery occasion: where one sillie errour, is of strength enough, to
ouerthrow a mans whole labour. I thought it good therefore to declare
at large, what my meaning was, to satisfie therby euen the meanest
vnderstandinges, that waye to procure mine opinion the freer passage,
when it should passe by none, which vnderstood it not. I could not
but begin with them, bycause herafter I shall haue so many occasions
to make mention of them, to directe the traine by them, to referre my
selfe vnto them, which if they had not bene handled here, they might
and would haue troubled me there. Besides this, I would gladly (if
I could obtaine so much at their handes) that all my countrymen did
thinke, as I do in these same pointes, that by their consent my good
speede might go on, with the readier and rounder currant, so that I
cannot conceiue, but that I was both to begin my treatise at Positions,
as the primitiue in such discourses, and to dwell long in them, to
satisfie my most readers.
2. Now whether these be the cheife groundes in preparatiue to that,
which I entend to deale in, I thinke there is none, but may very easily
iudge. For what is it whervnto my trauell to come hath promised her
endeuour? to helpe children to be well taught for learning: to tell
their maisters, how to exercise them for health: to aide the common
course of studie in what I can for the common good. And what accidentes
belong vnto such an argument, if these which I haue quoated out do not?
Must there not be a time to begin, to continue, to ende the course of
schoole learning? Then time must needes come in consideration. Must
there not be somthing, wherin this time must be bestowed, both to haue
the minde learned, and the body healthfull? Then the matter of traine,
and the kinde of exercises could not haue bene passed ouer. Must there
not be some vpon whom these thinges are to be imployed in these times,
of both the sexes, and of all degrees? Then the generall schooling
of all young ones, and the particular training of young maidens, and
bringing vp of young gentlemen must needes haue their handling. Could
these thinges be done with out conuenient place? cunning teachers? and
good schoole orders? I thinke no. And therefore I picked these out, as
the onely circunstances, that were proper to mine argument, and that
were to be handled eare I entred my argument, if I had neuer seene any
writer before vse the same choice.
3. But how haue I delt in them. For the time to begin I haue measured
it by strenght of body and minde that may well awaye with the trauell
in learning without emparing of the good of either parte. For the
continuing time in euery degree of studie, I haue limited it by
sufficiencie and perfitnesse of habit, before the student remoue. For
the ending time, the bounder of it is abilitie to serue the common
countrey, and the priuate student in euery particular calling. In this
distinction and sorting of time, I thinke I haue so dealt, as no reason
will gainsaye me. 2. For pointing so many thinges to be learned in
the Elementarie schoole, as I do it vpon good warrant, so is no man
iniuried by it, and euery man may be helpt by it. For though neither
all men deale with all, nor all men can obtaine all, it is no reason
but that those which will and may, shall know what is best to get: and
that those which neither will nor can, yet maye see, what they maye and
ought to get, if circunstances serue. For the traine is to be framed
after the height, which freedome in circunstance maye well attaine
vnto. A poore mans purse will not stretch so farre: must abilitie
therfore be to much restrained? Some mans time will not dispense with
all: must therfore the libertie of leasure be forced to the fetter?
Some parente makes light of that, which some other esteemeth greatly:
must he therefore be disapointed of his liking, which alloweth to serue
his humour, which misliketh? Some maime in some circunstance may be
some particular let: must therefore parciality in not pointing the best
proue the generall losse.
The best being set downe, without euident dispaire to come by it, or
manifest noueltie to disgrace it, why should it not be sought for by
them, which are willing to haue it, and know the meanes how? It is no
noueltie for some to towre aboue the clowdes though other in the same
flight do but flutter about the ground, and yet with commendation. For
where the whole is good, and partible by degrees, euerie ascent hath
his praise, though the prerogatiue be his that mounteth highest. And
therefore my plat is to satisfie those which will medle with the most,
and yet so left at libertie, as it may serue euen them, which seeke but
for the least. 3. For the choice of wittes and restraint of number, not
to pesture learning with to great a multitude, no wisedome will blame
me. 4. For the helpe and health of body, that the doinges of the soule
may be both strong and long, to ioine ordinarie exercise in forme of
traine, who so shall mislike, I will match him with melancholie, with
fleame, with reumes, with catarres, and all needelesse residences,
to see how they will musle him. The limitation of certaineties in
maisters for their securitie, and parentes for their assurance, if it
be well wayed; is worth the wishing. 5. For the places and personall
circumstances, who so will cauill, neither deserues such a place to
be trained in, nor such a maister to be trained by, nor such parentes
to prouide him such a traine. 6. For the good bringing vp of yong
gentlemen, he that taketh no care, is more then a foole considering
their place and seruice in our countrie: and so of all the rest. 7. But
did any man thinke that I would not mention my dealing in trayning vp
of yong maidens, whether that be to be admitted in such sort as I haue
appointed it? That is such a bulwarke for me, as who so shall seeme to
pinche me for dealing liberally with them, had neede to arme himselfe
against them. For they will translate the crime, and becomming parties
themselues discharge me from daunger for vsing them so curteously. Is
that point in suspition of any noueltie or fantasticallnes to haue
wymen learned? Then is _nature_ fantasticall for giuing them abilitie
to learne: _custome_ for putting them to it: _pollicie_ for placing
them where to vse it: in all ages in all degrees, in all countries,
both at home and abroad. Innouation it is not, for I reade it, I see
it, I finde it, it is not my deuise. I put the case, that it were one
of my wishes, that wymen might learne, if they did not. Assuredly the
proufe that wee see, the profit that we feele, the comfort that we
haue, the care that we haue not, the happines we enioy, the mishap we
auoide, the religion we liue by and like, the superstition we fly from
and hate, the clemencie we finde, the cruelitie we feare, by the meere
benefit of our learned princesse, whom God hath so rarely endewed and
endowed, giue me leaue to wish that sexe most successe in learning, and
her maiesties person all successe in liuing: all the residew, all the
best, and her highnes alone all aboue the best: as wish can aspire,
where nothing else can come. In generall I do not remember any thing,
that I haue dealt in, but it may be very well digested by any stomake,
if it be not to farre distempered.
My wishes perhaps may seeme sometimes to be nouelties. Nouelties
perhappes, as all amendementes be to the thing that needeth redresse,
but not fantasticall, as hauing their seat in the cloudes. If no man
did euer wish, then were I alone. If my wish were vnpossible though it
made shew of very great profit, impossibilitie in deede, would desire
profit in wish to be content with repulse: but where the thing is both
profitable, and possible to, why should not profitable possibilitie
haue rowme, if wishing may procure it? I wish commodious situation and
rowmh in places for learning and exercise. Our countrie hath it not
echwhere, nay scant any where as yet. Euen by wishing that it had, I
graunt that it hath not: but I would not haue wished it, if the meane
had bene hard: and the motion naturally goeth before the effect. I wish
that the colledges in the vniuersities were deuided by professions: I
wish graue and learned readers: I wish repetition to the same readers,
yea euen for the best graduate, that is yet an hearer. I wish neither
heresie nor harme, ne yet any thing, but that may very well be wrought,
and deserues endlesse wishing till it be brought to an ende. I wish
restraint to stop ouerflush, and such other things whereto I dare
stand, and assuredly beleeue, that I wish my countrie very great good,
as I hope many wilbe partakers with me in wish, to be partakers of the
good. But some wil say what neede you to medle with so much, or so
high matters your selfe creeping so low? Syr, I did professe in the
beginning vnder ech title to deale in the generall argument, for all my
professing the elementarie example. And by the way I do thinke, that
I may deserue some more equitie in construction, bycause I do entend
to my great paines to helpe my wish forward, and to trauell for the
helping, and healthing of all studentes. Wherfore I conclude thus,
that seeing my dealing in those positions was occasioned of so good a
ground, and hath so passed through them, as I hope it may abide the
tuch. I must craue of my good and curteouse countriemen to laie vp
allouance in hope, and misliking in pardon, till the euent dischardge
both, and make me bound to all, and some benefited by me.
FOOTNOTES:
_FINIS._
HARRISON AND SONS, PRINTERS IN ORDINARY TO HER MAJESTY,
ST. MARTIN’S LANE, LONDON.
[Illustration: Decorative border]
APPENDIX.
RICHARD MULCASTER.[81]
The birthplace of Richard Mulcaster seems to have been the old border
tower of Brackenhill Castle, on the river Line. The exact date of his
birth is uncertain, but it was probably 1530 or 1531. The Mulcasters
had for centuries been an important family on the Border. Among the
old Exchequer Records in the Tower is a letter from Sir Robert de
Clifford, King’s Captain of the counties of Cumberland, Westmorland,
and Lancashire, to the Treasurer and Barons of the Exchequer, desiring
them to excuse Sir William Molcastre, Sir Thomas de Felton, Robert de
Molcastre, and Richard de Molcastre from appearing in the Court of
Exchequer according to their summons, by reason of their attendance
on him in defence of the Marches; dated at Lochmaben Castle, 4th
July, 1299. The Sir William Mulcaster here spoken of was for five
years in succession High Sheriff of Cumberland, and was much engaged
in the war with Scotland. An old pedigree of the Mulcasters drawn
up in Queen Elizabeth’s time says that Sir William Mulcaster in the
reign of “Edward Longshanks entayled his landes at Torpenham, Bolton,
Bolton-Yetten, and Blennerhasset on his eldest son, Robert Mulcaster,
whom he marryed to Eufemia, sister to Raphe Nevil, Erle of Westmerland,
and Erle Marshal of England. He entayled his landes at Brackenhill and
Solport on his second sonne, Richard Mulcaster.” The elder branch,
however, did not thrive. In the next generation “Sir Robert Mulcaster
became ane Unthrift, and for smale summes of present money in hand did
alien his landes in parcels to his Unkel the Erle of Westmerland, who
knowing the title to be weake by reson of the entayle did straytway
selle the said landes. Sir Robert presently after the sayle died.” But
the Richard Mulcasters have flourished on and on through the centuries,
and these particulars were communicated to me by the last Richard
Mulcaster, who lived to see this reprint of his ancestor’s book.
In the fifteen hundreds, St. Bees was a noted place for instruction,
and Bishop Grindal and Archbishop Sandys were brought up there. But
the Mulcaster of the first half of the century sent his sons Richard
and James to be “frappit” by the mighty Udal at Eton. The _vates
sacer_ of Udal is Tusser, without whose help he could hardly have been
remembered. As it is, his name inevitably calls up the lines——
“From Paul’s I went, To Eton sent,
To learn straightways The Latin phrase,
When fifty-three Stripes given to me,
At once I had,
For fault but small, Or none at all;
It came to pass, That beat I was,
See, Udall, see! The mercy of thee
To me poor lad.”
(_From Tusser’s Metrical Autobiography, printed
with his “Points of Husbandry,”_ 1573.)
In 1548 (according to A. Wood) Richard Mulcaster gained his election
from Eton to King’s, Cambridge; but for reasons unknown he did not
take a Cambridge degree, but migrated to Oxford, where in 1555 he was
elected Student of Christ Church, and the year following was “licensed
to proceed in Arts.” Here he became distinguished by his knowledge of
Eastern literature, and “that great English Rabbi, Hugh Broughton,” a
contemporary, speaks of him as one of the best Hebrew scholars of the
age. But the University had been preyed upon by “Reformers,” and many
students had to beg for their living. So Mulcaster went to London and
became a schoolmaster in 1558. Three years later the Merchant Taylors’
Company opened their new school at Lawrence Pountney Hill (between
“Caning,” now Cannon, Street and the River), and made Mulcaster their
first Master.
Thus we find Mulcaster’s reign at Merchant Taylors’ began three years
before the birth of Shakespeare, Mulcaster himself being about thirty
years old. But his monarchy was by no means absolute, and he was not
always happy in his relations with the Company. The Merchants probably
thought of him as one of their servants, and he, as “by ancient
parentage and linnial discent an Esquier borne” (so he describes
himself in his wife’s epitaph), thought himself a better man than they.
Certainly many of his successors, though unable to lay stress on their
parentage, would have grumbled at the terms imposed upon him.
The instructions to the Master are in many ways interesting. He was
told that he was to teach the children not only good literature, but
also good manners; he was to resign his post whenever ordered to do so
by the Governors, but might not depart without giving the Governors
a year’s notice; and he was never to be absent from the school more
than twenty working days in the year. The number of boys is limited to
250, and these are to be taught by the High Master and two or three
Ushers. “The children shall come to the school in the morning at 7 of
the clock both winter and summer, and tarry there until 11, and return
again at 1 of the clock, and depart at 5.” “Let not the school master,
head usher, nor the under ushers, nor any of them, permit nor license
their scholars to have remedy nor leave to play except only once a
week when there falleth no holiday. And these remedies to be had upon
no other day but only upon Tuesdays in the afternoon or Thursdays in
the forenoon. Nor let the scholars use no cock-fighting, tennis-play,
nor riding about of victoring [_sic_] nor disputing abroad, which is
but foolish babbling and loss of time.” (“History of Merchant Taylors’
School,” by H. B. Wilson, 1812, i, 17.)
The Company agreed to pay to Mulcaster £40——_i.e._, £10 each for the
High Master and the ushers; but Mr. Hills, the Master of the Company,
undertook to double Mulcaster’s £10 out of his own purse. Some years
afterwards Mr. Hills had heavy expenses with one of his children, and
was obliged to discontinue his grant to Mulcaster; which led to a
serious disagreement. But there seem to have been “difficulties” about
other matters as well. In the very middle of his twenty-six years’
mastership (26th November, 1574) we find the following significant
entry in the Minutes of the Court:——“Mr. Richard Moncaster convented
at this Courte to be admonished of suche his contempt of the good
orders made for the government of the Grammar Schole founded by the
Worshipful company in St Lawrence Pountney’s parisshe where he is now
Scholemaister; And also of suche his injurious and quarrellinge Speache
as he used to the Visitors of the said Schole at the last callinge
thereof, refused to here his fformer doings in that behalf recyted,
willinge the said M^[r.] Warden and assistants to procede against him
angrily or otherwise as they listed, so as he mighte have a copie of
their decree.” (H. B. Wilson’s “Hist, of M. T. Sch.,” p. 56.) However,
the “Esquier borne” found it prudent to yield. In the following month
(14th Dec., 1574) it is recorded that Mr. Richard Muncaster confessed
before the Court that he had spoken “merely of choller,” and promised
obedience for the future. Four years later he was in high favour with
the Company, for at the Court holden 29th April, 1579, an order was
passed by which the Company undertook, in consideration of Mulcaster’s
“painful services for near 20 years,” to provide for his wife if she
survived him. But this was the only recognition his “painful services”
received. After Hills’s grant of £10 a year had ceased, Mulcaster
applied to the Company for a larger salary than he had received from
them; but this very reasonable request was refused. Mulcaster then
urged that he had been giving additional stipend to the senior Usher,
and he made a claim for the amount he had lost by the stoppage of
Hills’s subsidy. In reply to this the Court voted that he “might seeke
his remedie.” He then petitioned humbly, but without avail, and in high
dudgeon he resigned his post in 1586, either quoting or inventing the
expression, _Servus fidelis perpetuus asinus_.[82] In the appointment
of his successor (Wilkinson) he had no influence, and the dispute
between Mulcaster and the Company was carried on, the Company making
a counter claim against him for £50, and offering to waive this claim
only on receiving from Mulcaster a receipt in full. The quarrel was
never made up, and years afterwards when Mulcaster had left St. Paul’s
he applied to the Merchant Taylors’ Company for a gratuity and was
refused.
So at about the age of fifty-five, Mulcaster found himself out of
office. Five years before this he had published his “Positions” (1581),
and the year after, the “First Part of the Elementarie.” Why the Second
Part never appeared we cannot tell. Perhaps in this country publishing
books about education was then, as now, an expensive occupation, and
Mulcaster having lost half his income could publish no longer.[83]
Ten years later he became High Master of St. Paul’s School. In 1598
Elizabeth made him Rector of Stanford Rivers, in Essex, but as he
was High Master of St. Paul’s for twelve years, he must have been
non-resident at his living till 1608. Then at all events he took up his
abode at Stanford Rivers, where his wife died in 1609. It seems strange
that Mulcaster should have remained at the head of a great school till
he was about seventy-seven years old, but there is no reasonable doubt
of it; and that he lived to a great age is proved by his wife’s epitaph
in which he records that they had been married fifty years. He himself
died in 1611, only five years before Shakespeare, who was his junior by
more than thirty years.[84]
Though Mulcaster himself has been well-nigh forgotten, he had
relations, friendly or otherwise, with some of his contemporaries who
are in no danger of being forgotten——Queen Elizabeth, Shakespeare, Sir
Philip Sydney, and Edmund Spenser.
Elizabeth, as we have seen, gave Mulcaster a living. This was not
till near the end of her reign, but he seems to have been long in her
favour. This book, the “Positions,” was dedicated to her, and the tone
of the letter in which Mulcaster addresses his Sovereign is not that
of a stranger, but rather of an old acquaintance, who is sure of a
friendly reception. In the fifteen hundreds a very common entertainment
was the performance of plays by boys. In the Queen’s book of household
expenses we find: “18th Mch. 1573-4. To Mr. Richard Mouncaster for
2 plays presented before her on Candlemas-day, and Shrove Tuesday
last, 20 marks: and further for his charges 20 marks.” Again: “11th
Mch. 1575-6. To Richard Mouncaster for presenting a play before her
on Shrove Sunday last, 10 pounds.” This performance seems to have
been continued for many years. In the _Liber Famelicus_ of Sir James
Whitelocke (Camden Society’s Publications, No. LXX), Sir James tells
of his bringing up at Merchant Taylors’. He was born in 1570 and was
elected from the School to be a probationer of St. John’s College,
Oxford, in June, 1588. He says: “I was brought up at School under Mr.
Mulcaster in the famous school of the Merchant Taylors in London, where
I continued until I was well instructed in the Hebrew, Greek, and Latin
tongues. His care was also to increase my skill in music, in which I
was brought up by daily exercise in it, as in singing and playing upon
instruments: and yearly he presented some plays to the Court, in which
his scholars were [the] only actors, and I one among them; and by that
means [he] taught them good behaviour and audacity” (p. 12).
It has been suggested to me by Mr. Lupton that Shakespeare may have
had Mulcaster in his mind when he put Holofernes the schoolmaster
in _Love’s Labour’s Lost_. There was, as we know, rivalry between
Shakespeare and the boy actors, and when Armado says (Act V, sc. 2), “I
protest the schoolmaster is exceeding fantastical; too too vain, too
too vain,” he uses a common expression of Mulcaster’s.
That Shakespeare had a contempt for the schoolmasters or “pedants”
of his time is tolerably clear, and he must have seen in Mulcaster
a typical schoolmaster and also a rival of his in producing court
entertainments. Holofernes is both a “pedant” and a court entertainer,
but in other respects he does not answer to Mulcaster, for he is a
parish schoolmaster and teaches both boys and girls. However, as
Mulcaster was a favourite at court, Shakespeare, if really thinking of
him, may have had reasons for not making the resemblance too striking.
In _Hamlet_ (Act II, sc. 2) there is a very remarkable dialogue which
shows the rivalry that then (_i.e._, about 1603) existed between “the
tragedians of the City” and “the boys.” There is, too, a very beautiful
epitaph by Ben Jonson on a boy who had become famous for playing the
part of an old man. Mulcaster no doubt had had a great share in keeping
the playing of boy actors in fashion; but he probably had nothing to do
with “the children of Powles” whose acting was stopped by edict from
about 1589 to 1600, and then started again with increased popularity
(see J. P. Collier, “Annals of the Stage,” edition of 1879, vol. i, pp.
271 ff), or with “the children of the Revels” who acted at Blackfriars
Theatre, and are probably the “aiery of children” talked of by
Rosenkrantz.
To return to Elizabeth, it seems that Mulcaster took part in preparing
the pageant at Kenilworth in 1575. I have not read the accounts by
George Gascoigne and Robert Laneham or Langham to which Collier refers
(“Annals of Stage,” i, 225), but the late Mr. Mulcaster gives some
Latin verses preserved by Gascoigne which were, as he says, “devised
by Master R. Muncaster.” The “Middlesex Minstrel” also recited King
“Ryence’s challenge to King Arthur.” Of this Bishop Percy says: “It was
sung before Queen Elizabeth at the grand entertainment at Kenelworth
Castle in 1575, and was probably composed for that occasion” (Percy’s
“Relics,” Wheatley’s edition, 1877, vol. iii, p. 24). If so, it may
have been Mulcaster’s as well as the Latin verses, though for my part I
doubt his writing so simply.
On Elizabeth’s death in 1603, Mulcaster published “Nænia consolans in
mortem Serenissimæ Reginæ Elizabethæ,” in which he seems quite consoled
by the accession of James.
Mulcaster was a correspondent of Sir Philip Sydney’s, and he wrote to
him in Latin. This was against his own principles, for perhaps his
best chance of being remembered rests in his vigorous protest against
the use of Latin, and his advice to his learned countrymen to write in
their own language (_cfr._ Masson’s Life of Milton).
Perhaps Mulcaster’s enthusiasm for English may have influenced one of
his pupils who lived to write imperishable verse in it. The late Mr.
Mulcaster, in his MS. notice of his ancestor, surmised that Spenser may
have been a “Merchant Taylor” and therefore have come under Mulcaster.
The guess was a happy one. Dean Church, in his volume on Spenser
(“English Men of Letters”), tells us how the account books of the
executors of a bountiful citizen, Robert Nowell, have been preserved,
and that at his funeral in 1568 two yards of cloth were given to
selected scholars of the great London Schools. The names of these
scholars are recorded, and at the head of the Merchant Taylors’ list
stands Edmund Spenser.
It is very remarkable that a schoolmaster noted for his classical
attainments should before the last decade of the fifteen hundreds
have urged the literary use of the mother tongue. It is remarkable,
too, that this man was the master of Edmund Spenser. In these and
some other respects Mulcaster seems to have been more memorable than
Ascham. Yet Ascham is known by all, and Mulcaster is unknown, not only
by ordinary Englishmen, but even, as it would seem, by scholars like
Mr. George Saintsbury, the author of a book on Elizabethan Literature.
In Professor Arber’s invaluable work for the bibliography of our old
books, his “Transcript of the Registers of the Company of Stationers
of London, 1554-1640,” we find in vol. ii, p. 178_b_, the following
curious entry:——“Thomas Chare _sub manu Episcopi Londinii_. Sexto die
Marcii [1581] Receaved of him for his license to printe _positions
whereupon the trayning up of children and so consequentlie the wholle
course of learninge ys grounded_ ... xvj_d_. Provyded alwaies that
yf this booke conteine any thinge prejudiciall or hurtfull to the
booke of maister ASKHAM that was printed by master Daie called the
Scholemayster, That then this lycense shal be voyd.” But Ascham’s widow
needed no protection from the Bishop of London. His posthumous book did
for the English language what Mulcaster tried to do in vain: it showed
how English might be used for clear and even graceful expression.
Mulcaster thought that the English language had then reached its
highest point. In his very curious and interesting allegory of the
progress of language (“Elementarie,” pp. 66 ff.) he says that Art
selects the best age of a language to draw rules from, such as the
age of Demosthenes in Greece, and of Tully in Rome. “Such a period in
the English tongue,” he continues, “I take to be in our days for both
the pen and the speech.” And this language, then at its best, was,
he thought, shown at its best in his own writings. After enumerating
its excellencies he says, “I need no example in any of these, whereof
mine own penning is a general pattern.” This tempts one to exclaim
with Armado, “I protest the schoolmaster is exceeding fantastical;
too too vain, too too vain” (_Love’s Labour’s Lost_, Act V, sc. 2),
and posterity has most emphatically rejected the offered pattern.
Dean Church describes the writers of that time as “usually clumsy
and awkward, sometimes grotesque, often affected, always hopelessly
wanting in the finish, breadth, moderation, and order which alone can
give permanence to writing,” (“Spenser,” p. 3). Some of these epithets
certainly hit Mulcaster hard. I have spent much time on what he calls
his “so careful, I will not say so curious writing” (“Elementarie,”
p. 253), and I perfectly agree with him when he says, “Even some of
reasonable study can hardly understand the couching of my sentence and
the depth of my conceit” (_ib._, p. 235). This, no doubt, explains to
us why Mulcaster has been long forgotten.
But if he had taken less pains with his “style,” Mulcaster would have
been recognised as a master of his subject. A right conception of
education could not be formed by the worshippers of “learning;” and
the false ideal set up at the Renascence has had a disastrous effect
on European education ever since. But Mulcaster, scholar though he
was, was not in bondage to scholarship. With him education was not
instruction in the classics. How few schoolmasters have asked the
question, “Why is it not good to have every part of the body and every
power of the soul to be fined to his best?” (“Positions,” p. 34.)
The following passage from the “Elementarie” (p. 22) shows how much
he had risen above the ideal of the learned:——“The end of education
and train is to help nature unto her perfection, which is, when all
her abilities be perfected in their habit.... Consideration and
Judgment must wisely mark whereunto Nature is either evidently given
or secretly affectionate, and must frame education consonant thereto.”
And having shown this admirable conception of the end to be attained,
he sets to work to consider what are the powers that need training.
“We have,” he says, “a perceiving by outward sense, to feel, to see,
to smell, to taste all sensible things; which qualities of the outward
being received in by the _common sense_, and examined by _fancy_, are
delivered to _remembrance_ and afterward prove our great and only
grounds unto further knowledge” (“Elementarie,” p. 28). Here we see him
feeling after the foundation of a science of education. He goes still
further when in the “Positions” (p. 27) he tells us of the natural
inclinations in the soul, and of the three things which we shall find
“peering out of the little young souls,” viz.: Wit to take, Memory to
keep, and Discretion to discern.
Michelet (“Nos Fils,” p. 170) with justice gives credit to Montaigne
for avoiding the great blunder of his time, and basing his scheme of
education, not on what was to be learned, but on the nature of the
learner, “_non l’objet, le savoir, mais le sujet, c’est l’homme_.” This
was indeed a wonderful step in advance, a step which placed Montaigne
before most schoolmasters of that time, perhaps of any succeeding time.
But in Mulcaster we have a schoolmaster who in Montaigne’s own day
seems to have shown similar wisdom. Perhaps admirable results might
have followed had Mulcaster’s mode of expression only been somewhat
less “curious.”
Looking to human nature as a whole, Montaigne and Mulcaster saw that
“it was not a mind, it was not a body that we have to educate, but a
man, and we cannot divide him.” A writer of the present day who is
supposed to be in the van of modern thinkers has given us his notion
of “Education as a Science.” In some respects the conception of the
Elizabethan writer seems to me more complete and truly scientific.
Mulcaster thinks that the educator should care both for mind and body,
and adapt his “train” to each of them. The treatment of the body
recommended in the “Positions” will surprise some Continental authors,
who seem to think that physical education had hardly been considered
before the appearance of Locke’s “Thoughts.”
There are several other points where Mulcaster seems to me to show
remarkable wisdom. He does not approve of a very early start in the
learned languages, and is specially strong against the “hastening on”
of a “sharp young wit;” so that one of the earliest English writers on
education warns us against some of the latest English practices (see
“Positions,” pp. 19, 33; also “Elementarie,” xi, pp. 52 ff).
Another of our head-masters, whose teaching now, alas! comes to us
also recommended by the proverb, _Optimi consiliarii mortui_, Edward
Thring, has testified to the difficulty and to the importance of
instructing the younger classes properly. Mulcaster is so strong on
this point that instead of handing over the younger boys in a crowd
to the least experienced and worst paid master, as the custom still
is, he would have the forms smaller at the bottom than at the top of
the school, and would have the best and best paid teacher for them
(“Positions,” pp. 233 ff.)
His wisdom appears, too, in his curriculum for the young. What a
blessing for them could he have arranged their studies all over Europe
instead of his contemporary, Sturm! He would have taught them to read
and write their own language, to draw, to sing, and to play some
musical instrument, and he maintains that if instead of beginning
with Latin the child were put through a preliminary course in these
five things, he would learn “the tongue” sooner and do more between
12 and 16 than from 7 to 17 the other way (“Elementarie,” chap. xi).
So school instruction in drawing and singing was recommended by this
old schoolmaster more than 300 years ago. I take up the New England
“Journal of Education,” dated 2nd February, 1888, and I find a
well-known writer, Col. T. W. Higginson, telling us: “I can remember
when the introduction of singing, and later of drawing, into our public
schools was regarded as a finical whim, suitable for girls’ schools
only. _Emollit mores_, each of these practices is found to help school
discipline and refine the taste, so that the whole tone of school life
is elevated.” Thus we are at length adopting Mulcaster’s proposals, and
quoting in their favour what Ovid said 2,000 years ago.
It is interesting, by the way, to observe that the unfortunate “three
R’s” had not been invented in Mulcaster’s time, and his “Elementarie,”
with its five studies, ignores arithmetic.
The five studies are intended for those who are to be put to learning,
and those only; but we see that Mulcaster would have had _every one_
taught to read and write (“Positions,” p. 139).
We have seen that we are at length introducing drawing and singing, as
Mulcaster advised. In one particular he is still in advance of us. He
would have at the University a college for training teachers. “Is the
framing of young minds,” he asks, “and the training of their bodies so
mean a point of cunning? Be schoolmasters in this realm such a paucity
as they are not even in good sadness to be soundly thought on?... He
that will not allow of this careful provision for such a seminary of
masters is most unworthy either to have had a good master himself or
hereafter to have a good one for his.” (“Positions” p. 248.)
In another respect Mulcaster showed much good sense, and though perhaps
not in advance of his own generation he was far before the generations
of the two succeeding centuries. I was at a private meeting connected
with the founding of Girton College, when, I remember, the late
Professor Brewer denied that girls in the Elizabethan age were better
educated than in the days that followed. Joseph Payne, who was also
present, expressed a strong opinion that they _were_. If he had had
his copy of the “Positions” with him (his collection of rare books
on education included this work) he might have proved his point by
apposite quotation. This was twenty years ago. Much has been done for
girls’ education since then; and in one respect at least the Victorians
have advanced beyond the Elizabethans, for no English writer can now
say with Mulcaster, “I set not young maidens to public grammar schools,
a thing not used in my country; I send them not to the universities,
having no precedent thereof in my country.” (“Positions,” p. 167.)
I have now, I think, said enough so show that at least for the history
of education Mulcaster’s books are of great interest and value.
Travellers are always ready to run any risks in exploring the source
of great rivers. When we consider how many millions of the human race
using English as their mother tongue receive instruction in school, it
might seem worth while to spend some little time and trouble in tracing
back the history of that instruction, and seeing what it was in its
earliest days. Such knowledge as is now obtainable must be derived from
a few books, among which Mulcaster’s are almost the first, both in time
and in importance. I know of nothing earlier except Elyot’s “Governor”
and Ascham’s “Schoolmaster.” The next English work on education known
to me is W. Kemp’s “The Education of Children” in 1588, which probably
furthered his wish that the good town of Plymouth might “bring forth
some young imps and buds of learning;” but this is in every way a small
book. The next important book is John Brinsly’s “Ludus Literarius; or,
the Grammar School,” and this was not published till 1612.
The first edition of the “Positions” was dedicated to Queen Elizabeth.
This, which is as far as I have seen the second, I should dedicate to
no contemporary, not even to the Queen herself; but to the coming New
Zealander. The prescient eye of Macaulay sees that Mulcaster’s scheme
of instruction will by that time have been adopted, and our intelligent
descendant will be able to draw. I hope he will know of the old book
in which drawing in schools was first recommended. He will, I feel
certain, take a deep interest in the most important discovery of his
age, the new science of education, and gratitude for this science will
make him think kindly of those quaint old writers, standing almost
together, “foreshortened in the tract of time,” who in the days of
Elizabeth and Victoria made the first crude suggestions and surmises
towards it.
_16th February, 1888._ R. H.Q.
HARRISON AND SONS
PRINTERS IN ORDINARY TO HER MAJESTY
ST. MARTIN’S LANE.
FOOTNOTES:
[81] Almost all we know of Mulcaster is given in “Gentleman’s Magazine”
for 1800——_i.e._, vol. lxx, part i, pp. 419-421, 511, 512; and part ii,
pp. 600 and 604. The writer, “E. H.,” is always said to be Henry Ellis.
Besides this we have H. B. Wilson’s “History of Merchant Taylors’
School.” It is a pity these writers do not always refer us to their
authorities. I have had much kind assistance from Rev. J. H. Lupton,
the author of “Life of Colet,” &c. I much regret that the late Rev.
Richard Mulcaster, of Anglesea House, Paignton, did not live to see the
use I have made of materials collected by him for an article on his
ancestor, which materials he was good enough to place in my hands.
[82] Mr. Lupton has pointed out to me a passage in Bishop Pilkington’s
“Works” (Parker Soc.), p. 447: “The servant, he will write on the wall
_Fidelis servus, perpetuus asinus_.”
[83] In the “Gentleman’s Magazine,” vol. lxx, p. 603, we read of a
second edition of the “Positions” published in 1587, in 4to. W. C.
Hazlitt (“Handbook,” p. 404, ed. 1867) says the “Positions” was
reprinted in 1587 and 1591.
[84] Our information is very scanty. H. B. Wilson, the historian
of Merchant Taylors’ School, a very painstaking writer, says that
Mulcaster was “Surmaster of St. Paul’s, 1586; Vicar of Cranbrook, in
Kent, 1st April, 1590; Prebendary of Sarum, 29th April, 1594; Rector of
Stanford Rivers, in Essex, 1598; died 15th April, 1611.” Did Mulcaster
go first as “Surmaster” to St. Paul’s? Knight, in his “Life of Colet,”
says Mulcaster “came in upper master in 1596,” which is consistent with
his being “surmaster” previously. But after his reign of twenty-six
years at Merchant Taylors’ he would not be likely to accept any
mastership where he would be a subordinate. Mr. Lupton tells me that in
Gardiner’s “Registers of St. Paul’s School,” Richard Smith is put down
as “surmaster” from 1586 to 1599, when he was pensioned, “being fallen
into decay of his eyesight and impotency;” but a note speaks of these
dates as probable, not certain. From Fuller we should suppose that
Mulcaster left St. Paul’s before he was seventy-seven years old; but it
seems certain that he was “high-master” till 1608. He must therefore
have been for some years non-resident, either in his school or in his
parish. Fuller inaccurately puts him down as a _Westmorland_ worthy;
but as Fuller got information from hearers of Mulcaster the following
passage is valuable:——“In the morning he (Mulcaster) would exactly and
plainly construe and parse the lessons to his scholars; which done,
he slept his hour (custom made him critical to apportion it) in his
desk in the school; but woe be to the scholar that slept the while!
Awaking, he heard them accurately; and Atropos might be persuaded to
pity as soon as he to pardon where he found just fault. The prayers
of cockering mothers prevailed with him as much as the requests of
indulgent fathers, rather increasing than mitigating his severity on
their offending child. In a word he was _plagosus Orbilius_, though it
may truly be said (and safely for one out of his school) that others
have taught as much learning with fewer lashes. Yet his sharpness was
the better endured because unpartial, and many excellent scholars were
bred under him; whereof Bishop Andrews was the most remarkable. Then
quitting that place (St. Paul’s School) he was presented to the rich
parsonage of Stanford Rivers, in Essex. I have heard from those who
have heard him preach, that his sermons were not excellent; which to
me seems no wonder, partly because there is a different discipline in
teaching Children and Men; partly because such who make divinity (not
the choice of their youth but) the refuge of their age seldom attain
to eminency therein.” (Fuller’s “Worthies,” edited by John Nichols (2
vols., 1811), vol. ii, p. 431.)
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