After discoursing on the nature of memory, in which, of course, Plato, Aristotle, and Cicero are called in for testimony, the author gets to his point that memory may be helped by physic. The student is treated as a patient and is put through an appointed regimen, which may become very severe if milder measures are not effective. He then insists on the exercise of memory, for it is soon "corrupted by sluggishness."

third book of Eccles.

Marcillius Ficinus.

I give the epilogue, which summarizes this curious early treatise on the memory: Last of all, instead of an epilogue and as it were a conclusion I will add that which Erasmus Roterodamus writeth in his 3 book of Eccles. Erasmus Roterodamus: To the power (saith he) of native Memory being good of nature, must be joined intelligence, care, exercise, and order. Physicians also do promise some aid to the confirming of the Memory, and to this agreeth Marcilius Ficinus. But besides those things that we have said, a perpetual sobriety of life doth most of all help. For gluttony and drunkenness, like as they do dull the wit, so do they also utterly overthrow and destroy the Memory. Also the variety of cares, and the heap of businesses is hurtful, the tumultuous reading of divers volumes of books is also noyous. I suppose this to be the chief cause why age should be forgetful: because the power of strength of the mind is overthrown with the multitude of things. Also an immoderate bashfulness, the newness or strangeness of Auditors, care and trouble of mind do annoy the Memory; but bashfulness and novitie are overcome or remedied by use and

Erasmus.

Plato.

Aristotle.

Simonides.

custom.

Also great or careful study is likewise hurtful, in as much as it is not without an earnest and greedy desire. In another place he sayeth thus: The best art of the Memory is to understand things throughly, and being understanded to reduce them into order and best of all to repeat often that which you would remember. Hitherto Erasmus. If therefore you will have an excellent Memory of good things, you must take diligent heed, that you understand the perfect reason of that you go about to learn by heart. For reason is an undissolvable bond of the verity and of the memory. For this cause possibly Plato said, that thing which is once well understanded, can never be altogether forgotten. Also those things are to be committed to the memory which are not only profitable but also pleasant. For such nourishments as being that sweetest taste, do the easlier pass and are converted into our nature: and with how much the better appetite that any thing is taken, it remaineth so much the longer. Add hereunto that which Aristotle and Simonides thought good to be throughly observed (to wit) that there should either be indeed a certain and sure order in teaching or else at the least excogitated and supposed. Order consisteth in a certain proportion and connexion. And if you take any one thing of those that are set in an exquisite and perfect order, the rest will follow forthwith by a certain necessary continuation either of Nature or of Art. It is moreover to be observed, that we do meditate many times those things that we have learned: for so be the nourishments of the mind digested, and as it were, turned into the mind. It is very good also to renew and rehearse very often such things as are committed to the Memory, with an elegant oration or a sweet song, as it is heretofore declared. For pleasure is the sauce of things, the food of love, the quickening of the wit, the nourisher of the affection, and the strength of the Memory. The soul also must be purged from evil things, that it inay be filled with good things.

Another book on the same subject, but less curious, is:

Libellus de Memoria, verissimaque bene recordandi scientia. Authore G. Pa Cantabrigiense. Huc accessit eiusdem Admonitiuncula ad A. Disconum, de Artificiosa Memoriæ, quam publice profitetur, vanitate. Londini excudebat Robertus Waldegrave, Anno 1584. 8vo.

Both parts are in Latin. The former is divided into chapters, and treats of: 1. De Memoriæ facultate. 2. De Memoriæ Arte et de Propositione. 3. De Syllogismo. 4. De Methodo. 5. De exercitatione.

The Admonitiuncula contains a list of herbs or drugs supposed to preserve the brain if it be (a) moist and cold, (b) dry and cold.

A third book is:

Mnemonica, Sive Reminiscendi Ars: e puris artis naturæque fontibus hausta, et in tres libros digesta. Necnon De Memoria naturali fovenda libellus: e variis doctissimorum operibus sedulo collectus. Jam primum in lucem edita, authore Joanne Willisso, sacræ Theologiæ bacchalaureo.

Omne bonum, Dei Donum.

Londini Per Humfredum Lownes, sumptibus Nathanaelis Browne. 1618. 8vo.
Mnemonica; or, The Art of Memory, Drained out of the Pure Fountains of Art and Nature ***
London, Printed and are to be sold by Leonard Sowersby, at the Turnstile, near New-Market,
in Lincolns-Inn-Fields, 1661.

(Translation into English of the above.)

Maister Willis his book of Memory, called Mnemonica sive Reminiscendi, are gathered out of the best who have written thereof: out of which the most profitable things may be selected and used by them who are judicious. (John Brinsley in "A Consolation for our Grammar Schools, pp. 79, 80.)

Willis states that the authors who have been most useful in furnishing him with "precepts" for his work are:

Theologi: St. Tzegedinus, Guil Perkinsus.

Medici et Philosophi: H. Gualt. Ryff, Guil. Gratarolus, Fernelius, Leon. Fuchsius, H. Ranzovius, D. Brightus.

The following are the subjects of the chapters, as given in the English translation:

Book i: Of remembering common affairs-Of remembering words-Of remembering PhrasesOf remembering Sentences-Of remembering long Speeches.

Book ii: Of remembering without writing-Of remembering by certain Verses purposely borne in mind-Of remembering by ex tempore Verses-Of exonerating things charged on Memory ex tempore.

Book iii: Of Repositories-Of Places-Of Ideas in General-Of the Quantity of Ideas-Of the Position of Ideas-Of the Colours of Repositories and Ideas-Of direct Ideas Of Relative IdeasOf Fictitious Ideas Of written Ideas-Of Compound Ideas-Of choosing ideas-The manner of reposing Ideas-Of the practice of the Art of Memory-Of Dictation and Reposition-Of irregular Reposition-Of Depositing Ideas.

A Treatise of Cherishing Natural Memory: Chap. i: Of such as debilitate Memory-Chap. ii: Of things corroborating Memory-Chap. iii: Of a prescript order of life-Chap. iv: Of restoring a debilitated Memory-Chap. v: How to discern the temperament of the Brain-Chap. vi: Of diet properly convenient to every temperament-Chap. vii: Of diseases of the Brain.

Gratarolus (Gulielmus).

(A direction for the health of Magistrates and Studentes from the Latin

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by T. Newton. B. L.

* Englished (London, 1574.) 8vo.

The only reason for including this book in a bibliography of education is the special reference kept throughout to the case of students, their probable ailments,

a Probably Guil. Perkinsus.

and the preventatives against illnesses to which they are prone. interestingly, avows:

The author,

That which here we write shall be good and available in manner to all ages (childhood and extreme old age excepted) wherein my counsel is to all men, that what every man shall find, and by experience prove best to agree with his nature, the same to use as nearly as he may.

THOMAS INGELEND.

A pretie and Mery new Enterlude: called the Disobedient Child. Compiled by Thomas Ingelend late Student in Cambridge. Imprinted at London in Fletestrete beneath the Conduit by Thomas Colwell. 4to. (n. d., but probably about 1570.) See F. J. Furnivall, Early Education in England, in the Babees Book. (Early English Text Society.)

In this interlude is a son very anxious not to go to school. He states his objections, we may safely say, in a very exaggerated form. He has had so pleasant a childhood that if he went to school he would seem driven out of paradise."

Like to the school none under the sun

Bringeth to children so much heaviness.

Pressed on the point as to how he has learned this, he has to confess from boys who have been to school.

Boys' tales of school life.

For as the Brute [i. c., the schoolmaster] goeth by many a one

Their tender bodies both night and day

Are whipped and scourged, and beat like a stone
That from top to toe, the skin is away.

The father asks, "Is there not pardon?" The answer is:

None truly none, but that alas, alas
Diseases among them do grow apace.
For out of their back and side doth flow,
Of very good blood marvellous abundance,
And yet for all that is not suffered to go,
Till death be almost seen in their countenance.

The father suggests the son is mistaken; but he replies:

Father, this thing I could not have believed

But of late days I did behold

An honest man's son hereby buried

Which through many stripes was dead and cold.

Finally, the son says (as to going to school):

I will not obey ye therein to be plain,

Though with a thousand strokes I be slain.

That the son's testimony is exaggerated wildly may be gathered from the fact that the youth instead of going to school desires to marry a wife.

The father, unfortunately, allows the youth his way and this naturally leads into great trouble, and the moral of the whole piece comes out, as—

Instruct your children and make them students

That unto all goodness they do not rebel
Remember what writeth Solomon the wise
Qui parcit virgæ, odit filium.

ED 1903-22

In this same interlude there is, I think, a reference of more interest than the above. There is a scene between a man cook and a maid cook. There seems to be much difficulty in finding references to girls' schools in the early history of education, yet in this interlude is the following passage:

The maid-cook had been to school.

Why callest thou me fool?

Though now in the kitchen I waste the day,
Yet in times past I went to School,

And of my Latin primer I took assay.

Man-cook.

Masters, this woman did take such assay,
And then in those days so applied her book,
That one word thereof, she carried not away,

But then of a scholar was made a cook.

I daresay she knoweth not, how her Primer began
Which of her master she learned then.

Maid-cook.

I trow it began with, Domine, labia aperies.

Prof. C. H. Herford relates the Disobedient Child, with other versions of the Prodigal Son story, in his Studies in the Literary Relations of England and Germany in the Sixteenth Century, p. 161.

JOHN STURM.@ 1507-1589.

Translator, T. B. (given as Browne in British Museum Catalogue); but the writer of article in Dictionary of National Biography on Thomas Blundeville identifies this translation as Blundeville's.

If T. B. Gent is to be identified with Thomas Blundeville, he was the writer of exercises containing treatises in arithmetic, cosmography, astronomy and geography, and the art of navigation. Published in 1594, it reached the seventh edition in 1636, when it was reedited by Ro. Hartwell; it was still in use in 1658, when it is found in William London's Catalogue. Blundeville says that he wrote the arithmetic for and at the request of Elizabeth Bacon, the daughter of Sir Nicholas Bacon, for whom he made it so plain and easy as was possible (to my seeming). Blundeville also wrote books on riding (1565) and the art of logic (1599). See also p. 342.

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A ritch Storehouse or Treasurie for Nobilitye and Gentlemen, which in Latine is called Nobilitas literata, written by a famous and excellent man, Iohn Sturmius, and translated into English by T. B[rowne], Gent. Imprinted at London by Henrie Denham dwelling in pater noster row at the signe of the Starre. 1570. 8vo.

Sturmius Johannes was born at Schleiden in the Eifel, near Cologne, 1507. Educated with the sons of Count de Manderscheid, and afterwards at Liege. In 1524 went to Louvain and spent three years in study and two in teaching. Set up a printing press and printed some Greek authors. In 1529 went to Paris and lectured in Greek and Latin. Married at Paris and kept boarders, who came from England, Germany, and Italy. Became a Protestant. In 1537 went to Strasburg. In 1538 opened a school there. This made into a university by Maximilian in 1566. Died 1589, age above 80. At Paris he had studied medicine and published an edition of Galen's works. He edited all Cicero's works, in 9 volumes, in 1557.

a Joannes Sturmius ad Werteros fratres Nobilitas Literata. Argentati, 1549. 8vo.

A Ritch Storehouse gives the

Division of work in morning and afternoon:

Morning: Tully and writing.

Aft: Other authors, such as may teach us other good arts and knowledge. Kinds of authors: 1. As a holy man ought to spend his life in holy writers so an eloquent man ought to be daily conversant in Tullie's works. Religion and eloquence joined together make life healthful. They ought therefore to be read and studied for ever.

2. Those we read for recreation. For these it is well to have a Repeater" or Reader aloud.

3. Those we read in parts and for particular purposes. In the Latin tongue, should be known: Tullie throughout, Cæsar's Commentaries, Sallust and Virgil, and parts of Plautus, Terence, Varro, Lucretius. In Greek: Xenophon's Cyrus, Socratic Commentaries, Herodotus, Thucydides, Demosthenes, Aristotle's Ethics and Politics, Homer and Hesiod, parts of Theocritus, Pindar, Euripides and Sophocles. Geometry, Cosmography and Astronomy as far as they bear on these must be studied, and daily, style in composition be cultivated.

In three years, with this programme, "we shall achieve the thing we would;" that is, that the "tongue and the mind may sound alike, which I think to be sweeter than any music."

The following passage occurs in Roger Ascham's Scholemaster (Mayor's edition, pp. 160, 161):

If a Master would have a perfect example to follow, how in Genere sublimi to avoid Nimium, or in Mediocri, to attain Satis, or in Humili, to eschew Parum let him read diligently for the first, Secundam Philippicam, for the mean, De Natura Deorum, and for the lowest, Partitiones For our time the odd man to perform all three perfectly, whatsoever he doth, and to know the way to do them skilfully, whensoever he list, is, in my poor opinion, Joannes Sturmius.

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And again (Scholemaster, Mayor's edition, p. 98):

I could be over long, both in showing just causes, and in reciting true examples, why learning should be taught, rather by love than fear. He that would see a perfect discourse of it, let him read that learned treatise which my friend Jcan. Sturmius wrote de institutione Principis, to the Duke of Cleves.

There is a third passage (idem, p. 189):

Ascham is speaking of imitation of classical models. He has mentioned Erasmus, Budaeus, Philip Melancthon, Camerarius, Sambucus, Cortesius, and P. Bembus. He goes on:

But Joan. Sturmius de Nobilitate literata, et de Amissa dicendi ratione, far best of all, in mine opinion, that ever took this matter in hand. For all the rest, declare chiefly this point, whether one, or many, or all, are to be followed: but Sturmius only hath most learnedly declared, who is to be followed, what is to be followed, and the best point of all, by what way and order, true Imitation is rightly to be exercised.

For modern accounts and judgments of Sturm, see Quick: Educational Reformers, 1890 edition, pp. 27-32 (founded on Henry Barnard's account in "German Teachers and Educators," and on Raumer). Also, Dr. Bossler's article on Sturm in K. A. Schmid's Encyklopädie.

Mr. C. S. Parker gave an account of Sturm in Essays on a Liberal Education, edited by F. W. Farrar (Essay i, p. 39). A complete survey of Sturm is given in the Die Pädagogik J. Sturms, historisch u. kritisch beleuchtet: by Ernst Laas. These references are given by Mr. R. H. Quick, in Educational Reformers.

The following list of Sturm's edeational works I have collected from the British Museum Catalogue:

1. J. Sturmii Epistolæ ad R. Aschamum, etc. 1589, 1602, 1610, 1611. For English collection of Sturm's letters to Ascham, see Library of Old English Writers, edited by Dr. Giles.