among his scholars, and devoted himself to their service. He was lodged by his princely masters in a palace with galleries, halls, and porticoes, spacious courts, and springing fountains, the walls painted with frescoes of children at play. He laid great stress on moral education; his discipline was strict both for himself and others. He was the companion of his pupils in play as well as work. The main point of his instruction was language. His favorite authors were Vergil and Cicero, Homer and Demosthenes. His pupils were expected to know these authors before they went on to any others. They were also trained in discussion, in mathematics, and in music. The best masters in each study were engaged by him. Four learned Greeks inspired a taste for their own language. Vittorino lived to a good old age, dying in 1477. His spiritual successor in Mantua was Castiglione, the author of the well-known book, “Il Cortigiano," which was intended by him to be a complete handbook of a courtier's education. These works had their effect in England. At this time the communication between Italy and England was easy and frequent. Inspired by these influences John Colet founded the school of St. Paul's in London, and Thomas More sketched the plan of a refined education in Utopia. These votaries of a more liberal culture had no idea of the wide effects which would result from this movement.

Erasmus. It eventually terminated in two directions -the reformation of religion, and the reformation of learning. Erasmus stands at the parting of the ways, and may be regarded as typical of the whole change. He has left us several formal treatises on the education of youth. Before the seventh year, letters (even Greek

severe.

and Latin) are to be taught in play, as well as religion and reverence, and discipline is to be mild rather than Next comes the important choice of a tutor. While your child is young keep him with you in your house; in large schools there is great danger of corruption. Afterward, it is well to educate five or six boys together, or, if your son goes to a public school, give him a private tutor. Words must come before things. Greek and Latin grammars are to be learned together.. When the pupil is well grounded in language he can pay attention to the subject matter, especially what is contained in Greek. The memory is to be carefully trained, first by great exactness in teaching, then by hanging tables of things to be remembered on the walls. The sense of authors is to be fully explained, without an idle parade of useless learning. Greek grammar is always to be a few steps ahead of Latin. Translations of Greek into Latin are to be practised. But we must not push this exact knowledged so far as to attempt to write like Cicero. Since the time of Cicero the circumstances of the world have changed. The true imitation of the ancients is not to follow the letter but the spirit of their works. Besides the sciences, children should learn an artpainting, sculpture, or architecture. Religious instruction is of the highest importance. Reverence is to be taught by observing the splendor of the heavens, the richness of the earth, the sparkling fountain, the murmuring stream, the boundless sea, the various kinds of animals, all created for the service of man. The edu

cation of girls is as important as that of boys. The foundations of either education must be laid in the house. The groundwork of all teaching lies in reverence and obedience to parents.

Thus we see that at the very time when the old Church was losing its hold over the minds of men, circumstances were occurring to give to the education which it afforded a narrow character of a peculiar kind. Meagre and unsatisfactory as was the instruction of the Church of the Middle Ages, it was at least encyclopædic in its aim and intention. It comprehended, or claimed to comprehend, the grammar of the humanists, the logic of the schoolmen, the rhetoric of the Romans, the music of the Greeks, the mathematics of Newton, and the science of Herbert Spencer. Disgust with scholastic subtlety, and the newly realized charm of Plato and Cicero, beguiled it into a laborious imitation of the style and language of the ancients. The breach between the reformed and unreformed Church left the Protestants without any higher education. Luther and Melanchthon labored hard to supply this want, but one by necessity, and the other by the predilection of his nature, followed in the path already chosen for its children by the rival faith. shall see how the curriculum of humanistic education was systematized by John Sturm, of Strasburg, into a form which has lasted as the pattern of secondary education down to our own generation. The classical education, which is the staple production of our public schools, is in a certain sense the accident of an accident. It happened that in the beginning of the sixteenth century the education of Catholic Europe was strongly humanistic; it happened that the breach of the great schism gave the Reformers a strong inducement to imitate the culture of their Catholic rivals. But a great opportunity was lost. Had the realistic education of Ratich and Comenius been preached a little earlier, or had Protestant nations welcomed it with greater unanimity,

the new religion might have framed for itself a new course of instruction, which, leading to far richer results than can be obtained by the study of language, would have advanced by a hundred years the intelligence of modern Europe.

Luther and Melanchthon.-Still the Reformation did much, for Luther, the founder of the new Church, looked to national education as the best bulwark and defence of the edifice he had reared. He was, perhaps, the first to conceive the idea of a really universal education. His address to the municipal authorities of all the towns in Germany in 1524 is a manifesto to the German people similar to that by which Fichte in 1813 called upon his countrymen to seek in self-culture the truest foundations of national life and strength. He founded religion on the life of the family, and made his own family a model for others to imitate. The duty of the family was to educate first in religion, then in the refinements of worldly learning. But the teaching of Luther would not have commended itself to the cultivated spirits of the time if he had not possessed a coadjutor of a different type, who justly earned the title of præceptor Germania, Philip Schwarzerde or Melanchthon. Both as a writer of school-books and as a practical teacher, he succeeded in giving form to the new learning. He threw himself into the study of Greek, and when almost a boy himself wrote a grammar for school-boys. This was followed a year later by a Latin grammar. Conscious, perhaps, of the defects of mere linguistic training, he worked at other departments of the old curriculum. He wrote an elementary treatise on logic and dialectic, and another on rhetoric intended as an intro

duction to Cicero and Quintilian. He composed a treatise on physical science, "Initia doctrinæ physicæ," which was the earnest of a better treatment of this important subject. He also wrote on psychology and ethics. But the strength of his mind did not lie in this direction. He was following a more congenial task in writing explanatory editions of classics, like those which have in our own day received so wide a development. Greater than the influence of his writings was that of his personal teaching. By his lectures at the university of Wittenberg, delivered sometimes to an audience of two thousand students of all nations, and by the school which he held in his own house, he exhibited a model of what such institutions were to become in later days. It requires an effort of mind for us to realize how serious a thing it was in embracing the reformed faith to break with the intellectual traditions of the Middle Ages. Let one example suffice. The writings of Thomas Aquinas are scarcely known to Protestants; yet if we were drawing up a muster roll of the intellectual giants of the world, he would have every claim to stand in the first rank.

Sturm-His System.-It is mainly due to Melanchthon that Protestantism became acceptable to the intellect of the man of letters. But the man who gave a permanent form to the new education, which has lasted but little changed to the present day, is John Sturm, of Strasburg, who was rector of the gymnasium of that town for forty-five years, from 1538 to 1583. He died in the year 1589, at the age of eighty-three. He occupied a position of eminence in Protestant Europe. He was the friend of Charles V. of Germany and of Elizabeth of England. His fame reached