SIR THOMAS WILSON. c1526-1581. The Arte of Rhetorique, for the use of all such as are studious of Eloquence, set forth in Englishe by Thomas Wilson. R. Graftonus. 1553. 4to. (B. L.) 117 ff. The same with And now newlie sette foorthe againe, with a Prologue to the Reader. Anno Dîi Imprinted at London by Ihon Kingston. Also 1567, 1580, 1584, 1585. 1562. All (B. L.). This work gains a good word from Hallam, Introduction to the Literature of Europe (4th ed., vol. ii, pp. 193, 209), and high praise from Warton (History of English Poetry, Hazlitt's edition, 1871, vol. iv, pp. 239 et seq.). Passages from Wilson are included in English Prose Selections, edited by Henry Craik (vol. i, pp. 285-293). This is the first text-book of importance on composition in English. Warton even regards it as a system of criticism. There had been a book, Warton notes, on rhetoric, viz, The Arte or Crafte of Rhetoryke, by Leonard Cox, in 1532, but this was merely "a technical and elementary manual." Wilson's treatise is more liberal and discursive, illustrating the arts of eloquence by example, and examining and ascertaining the beauties of composition with the speculative skill and sagacity of a critic. It can not be said that Sir Thomas Wilson advanced the theory of education, nor that he consciously dwelt on method. But that a writer well esteemed as he greatly influenced education will be seen if it is remembered that he strongly took up the positions, first, that the orator or writer should always accommodate himself and his words to the people whom he is addressing, and secondly, that simplicity of language is to be aimed at as more beautiful and effective than strained and pompous words. The following passages will show Wilson's efforts in these directions: How needful fables are to teach the ignorant. The multitude (as Horace doth say) is a beast, or rather a monster, that hath many heads, and therefore, like unto the diversity of natures, variety of invention must always be used. Talk altogether of most grave matters, or deeply search out the ground of things, or use the quiddities of Dunce to set forth God's mysteries, and you shall see the ignorant (I warrant you) either fall asleep or else bid you farewell. The multitude must needs be made merry, and the more foolish your talk is the more wise will they count it to be. And yet it is no foolishness, but rather wisdom to win men by telling of fables to hear of God's goodness. Undoubtedly fables well set forth have done much good at divers times, and in divers commonweals. The most famous passage in Wilson's book is that on the Avoidance of inkhorn terms: Among all other lessons this should first be learned, that we never affect any strange ink-horn terms, but to speak as is commonly received, neither seeking to be over fine, nor yet living overcareless, using our speech as most men do, and ordering our wits as the fewest have done. Some seek so far for outlandish English that they forget altogether their mother's language. And I dare swear this, if some of their mothers were alive they were not able to tell what they say; and yet these fine English clerks will say they speak in their mother tongue, if a man should charge them for counterfeiting the King's English. Some far-journeyed gentlemen at their return home, like as they love to go in foreign apparel, so they will powder their talk with over-sea language. He that cometh lately out of France will talk French English, and never blush at the matter. Another chops in with English italianated and applieth the Italian phrase to our English speaking The lawyer will store his stomach with the prating of pedlars *. The unlearned or foolish phantastical, that smells but of learning (such fellows as have seen learned men in their days), will so Latin their tongues that the simple can not but wonder at their talk, and think surely they speak by some * * * * * revelation. I know them that think rhetoric to stand wholly upon dark words; and he that can catch an inkhorn term by the tail him they count to be a fine Englishman and a good rhetorician. There is a somewhat similar passage quoted by Professor Schelling: Life and Writings of Gascoigne, in Publications of the University of Pennsylvania: I have alwayes bene of opinion, that it is not unpossible eyther in Poemes or in prose to write both compendiously and perfectly in our Englishe tongue. And therefore although I chalenge not unto myself the name of an English Poet, yet may the Reader finde oute in my wrytings, that I have more faulted in keeping the olde English wordes (quamvis jam obsoleta) than in borrowing of other languages such Epithetes and Adjectives as smell of the Inkhorne I have rather regarde to make our native language commendable in it selfe, than gay with the feathers of straunge birds. (Epistle to the Reverend Divines, preface to ed. of 1575, Hazlitt ed., I, 2.) * * * Caxton had spoken similarly: Vol. ii of the Short History (illustrated edition), pp. 578 and 579. Green says: He (Caxton) stood between two schools of translation, that of French affectation and English pedantry. It was a moment when the character of our literary tongue was being settled, and it is curious to see in his own words the struggle over it which was going on in Caxton's time. "Some honest and great clerks have been with me and desired me to write the most curious terms that I could find;" on the other hand, "some gentlemen of late blamed me, saying that in my translations I had over many curious terms which could not be understood of common people, and desired me to use old and homely terms in my translations." His own taste pointed to English, but "to the common terms that be daily used" rather than to the English of his antiquarian advisers. "I took an old book and read therein, and certainly the English was so rude and broad I could not well understand it," while the Öld-English charters which the Abbot of Westminster lent as models from the archives of his house seemed more like to Dutch than to English." As Hallam says, "The rules in Wilson's treatise are chiefly from Aristotle, with the help of Cicero and Quintilian, but his examples and illustrations are modern." One further point from Wilson. He has been discoursing on memory, and has expounded systems of "places" (as, e. g., to make the nose, the eyes, the forehead, the hair, the ears, and other parts to serve as pegs to hang consecutive ideas on). He has spoken of what we now call association of ideas. "Yea, sometimes a window maketh some remember that they have stolen in their days something out of it. Sometimes a chimney telleth them of many late drinkings and settings by the fire." He winds up his section, however, on the art of memory: The best art of memory that can be, is to hear much, to speak much, to read much and to write much. And exercise it is that doeth all, when we have said all that ever we can. Sir Thomas Wilson also wrote: The Rule of Reason, conteinying the Art of Logique, set forth in Englishe by T. Vuilson, B. L. R. Grafton, London 1551. 8vo. Also 1552, 1553, 1563, 1567, 1580. Sir Thomas Wilson was born about 1526 at Stroby, in Lincolnshire. Educated at Eaton and King's College, Cambridge. Taught in family of Charles Brandon, duke of Suffolk. Studied law at University of Errara. Imprisoned in Rome on account of his treaties on logic and rhetoric. Soon after Elizabeth's accession was made master of requests and master of St. Katharine's Hospital. Sent on various embassies. Died in 1581. For further account see Chalmers's Biographical Dictionary, vol. 32, pp. 172-174; Warton, History of English Poetry, 1871 ed. vol. iv, p. 240; Dictionary of National Biography, vol. 62, p. 132. ED 1903-21 THOMAS PHAER. 15102-1560. The regiment of life, whereunto is added a treatise of the pestilence, with the Booke of Children, newly corrected and enlarged by T. Phaire, B. L. J. Kyngston and H. Sutton. London, 1553. 8. Also 1560, 1565(?), 1567, 1570?, 1596. This book has its significance as an early treatise on the health of children. In his preface the author explains his position: My purpose is here to do them good that have most need, that is to say, children: and to show the remedies that God hath created for the use of man, to distribute in English to those who are unlearned, part of the treasure that is in other languages, to provoke them that are of better learning, to utter their knowledge in such like attempts. He concludes: I hope to see the time, when the nature of Simples (which have been hitherto incredibly corrupted) shall be read in English, as in other languages: that is to say, the perfect declaration of the qualities of herbs, seeds, roots, trees & of all commodities that are here amongst us, shall be earnestly and truly declared, in our native speech, by the grace of God. To the which I trust all learned men (having a zeal to the commonwealth) will apply their diligent industries: surely for my own part I shall never cease during my breath, to bestow my labour to the furtherance of it (till it come to pass) even to the utmost of my simple power. Phaer was the first Englishman to attempt a translation of the whole of Virgil's Æneid. He did not complete the task, and the translation appeared under the title: "The nyne fyrst bookes of the Eneidos of Virgil couverted into Englishe vearse by Tho. Phaer, doctour of Phisike, with so muche of tenthe booke as since his death coulde be founde in unperfit papers at his house in Kilgaran Forest in Pembrokeshire. 1562. 4to." The translation was completed by Thomas Twine and published in 1584. See, further, Mr. Sidney Lee's account of Phaer, Dictionary of National Biography, vol. 45, p. 140. The Institution of a gentleman. Anno Domini 1555. Imprinted at London in Flete-strete at the signe of the Princes armes, by Thomas Marshe. Also, 1568 (pages unnumbered). Of this there was a reprint, privately published in 1839, by G. S. (George Scaper). The contents are: The Epistle-The Prologue-The Institution of a Gentleman-Gentle gentle, i. e., the offspring of gentle parents, who is himself gentle-Gentle ungentle, i. e., the offspring of gentlemen, who are themselves ungentle in behaviour -Ungentle gentle, i. e., the man born humble, who raises himself to high esteem and office-How Gentlemen may profit in bearing offices in a Commonwealth-How a Gentleman may much profit his country in being a soldier or Captain in the wars-How Embassies be most meet for Gentlemen-How a Gentleman dwelling in the country may profit others by his office or otherwise-How a Gentleman should differ from other sorts of men-What pastimes Gentlemen ought to use, how and after what sort, and what games are unmeet to be used-Shooting in the Long Bow-What sort of apparel is meet for a gentleman and what order ought to be observed therein-Of honour and worship-To read Histories and avoid idleness-Examples of Pity, Justice, Wisdom, Gentleness, Uprightness, Learning, Peace, etc. The book is useful as showing what it was that education was required to aim at, rather than as giving detail of subjects or method. There is an interest in the fact that the author, whose name is unknown, quotes from Chaucer: Lo who that is most vertuous alway Pryvye and apart [sic], and most intendeth ay Take him alwaies for the greatest gentleman. This is the writer's own refrain throughout the book. Further on he says: Remember further that this word Gentleman is a compound word (so cailed) whereas of two words are made but one vocable: as gentle one word, [and man another], as much to say a man of gentleness, and (as I think) the fairest name a gentleman can deserve to have, is to be called and holden an honest man in that by his honesty he is made gentle, and by vice, ungentle. How a gentleman differs from others. Like as the rose in beauty passeth all other flowers and is an ornament and setting forth of the place where it groweth, and so by the excellency that nature hath given it leadeth a man's eye sooner to the aspect and beholding of it than of other flowers, so ought a gentleman by his conditions, qualities and good behaviour, to excel all other sorts of men and by that his excellency to set forth and adorn the whole company among whom he shall happen for to be; and thereby to lead the eye of man's affection to love him before others for his virtue sake. The reading of histories and idleness. To avoid this blemish of idleness, which defaceth utterly the life of gentlemen. it behoveth them always to be occupied, and although there want sometime meet occasion of corporal exercise, yet the mind of man may be occupied much to the increase of his knowledge and understanding; wherein there can be nothing more meet for gentlemen than the reading of histories, a most excellent and laudable exercise for them, even so much as histories are called the books of kings and princes, because unto rulers of this earth the knowledge of histories is most profitable and very necessary to be read of all those which bear office and authority in the commonwealth. WILLIAM BAVANDE, Translator. Writer, JOANNES FERRARIUS MONTANUS. A woorke of Joannes Ferrarius Montanus, touchynge the good orderynge of a common weale: wherein as well magistrates, as private persons, bee put in remembrance of their dueties, not as the Philosophers in their vaine tradicions have devised, but according to the godlie institutions and sounde doctrine of christianitie. Englished by William Bavande. 1559. Imprinted at London, by John Kingston for Thom. Wight, dwelling in Paules Churchyarde. 4to. In the fourth book, after dealing with divines, lawyers, physicians, Ferrarius treats of the education of children. Ferrarius shows that a learned man may find friends everywhere. He praises the "studies of humanity," shows the use of them to lawmakers, quotes Horace and Cicero. Then he goes on to show that youth must be brought up in learning. "Socrates judgeth him more profitable to a commonwealth which maketh many fit to rule, than he that can well rule himself." He gives a chapter each to the divine, the lawyer, and the physician, dealing with their several training. The seventh chapter has for argument: "That it is necessary in a commonweal that children be virtuously trained up, that by their good education they may be the better able to bear rule in the commonweal, and then under what schoolmasters." He quotes the usual authors, Plato and Plutarch, and insists that the mother's milk is most expedient for the child. Meet schoolmasters. * * It is requisite to have such as can discreetly handle and well instruct the child, even as soon as he can creep out of his mother's lap, and is able to receive any learning, lest the ill demeanour and ignorance of schoolmasters corrupt and hinder their pupils * Schoolmasters must be men of a good zeal and such as stand not too much in their own conceit, challenging themselves a glorious name of profound learning: but they must be learned indeed, of honest conversation, favourers of virtue, and such as can take their scholars as their children, whom the scholars must so much the more reverence, because they receive the beginning of their living of their parents, but of living well, of their schoolmasters. Follow Quintilian and Vives: Advice of Cicero. Now in what sort they ought to be trained up, in what tongues and authors, it is no part of my purpose to discourse, but Quintilian doth both largely and learn edly, show us an order in that point. To whom if ye do join Joannes Ludovicus Vives, it were both necessary and profitable. But special heed must be taken, that no child be set to anything, wherewith his wit and nature cannot agree, but we must chiefly follow that which Tully full well calleth a continual and earnest occupying of the mind when it doth apply itself to any thing, with delight therein. Filthy authors: Honesty excelleth learnin This also must be seen to, that there be no writers taught, which be filthy, unclean, ungodly, and little helping the honesty of life. For it is very expedient to consider, in what kind of arts, and what kind of manners, young children be nusselled from their tender years, which I would rather have (if I should needs be put to choose) honest without any learning. than without honesty, highly learned. For honesty by the excellency and worthiness of itself is able to adorn and set forth a man's living, but the other although it have never so excellent learning, with misdemeanour it is shadowed and as it were utterly darkened. Erection of schools. To touch (of this) in long discourse is no part of my enterprise, which intends not to stand in the reformation of every enormity, but only generally, and as it were through a lattice to show, whereby the society of man may be united together, and the honour of the commonweal preserved. LAWRENCE HUMFREY, c1527-c1590. The Nobles, or Of Nobilitye. The original nature, dutyes, right and Christian Institucion thereof. Three Bookes. Fyrste eloquently written in Latine by Lawrence Humfrey D. of Divinity and Presidente of Magdaleine Colledge in Oxforde, late englished. Whereto, for the readers commodititye and matters affinitye, is coupled the small treatyse of Philo, a Jewe. By the same Author out of the Greeke, Latined, now also Englished 1563. Imprinted at London, in Flete Strete nere to S. Dunstons Church by Thomas Marsh. 12 mo. Published at Basle in 1560 as Optimates, sive de nobilitate ejusque antiqua origine, etc. Should the nobility be learned? This [viz, Learning] that blesseth the wretched, honoureth the blessed, enricheth the poor, nobleth the rich, renowneth the base, honoureth the noble: this, I say, post they [the nobles] to the poor and needy, whom scornfully they term students and scholars, saying it belongeth not to them. As it longed not to them, to be wise. Or beseemed not him that glittereth in bravery, to glitter in mind. Why say they, will you have a nobleman a priest or minister, to instruct the people? Truly as in charge and office, I require it not, so in skill and knowledge fainest would I (were it possible) have him pass any. How many foully err. I am not ignorant [that] many study, who notwithstanding, in the mean, way, manner and choice of arts and authors, foully err. For first read they human things, not divine, love toys not fruitful lessons, Venus' games not weighty studies tending to increase of godliness, dignity, or true and sound commodity. As Ovid, Of the Art of Love, Boccace, and others, nor sound nor pure writers, in whom they study strange tongues to the decay of godliness. Which might yet better be borne, would they bywhiles meddle herewith holy Scripture, as a contrary and triacle,* to expel from manners, that pestilent and pernicious poison. * Treacle, i. e., remedy, especially an antidote against poisonous bites of animals. The example of Diogenes and the Cynics in training youth. [Diogenes] proved himself no simple workman in framing Nobility. Seasoning them first with literal arts. Which as a foundation laid, then brake he them to ride the great horse, to sling, to cast the dart, and shoot. Thirdly, out of poets and other writers, gathered and selected such sentences, as he thought fittest for them, to ken by rote. Fourthly abridged the sum of all they learned. That at |