2. Eschinis et Demosthenis orationes duae contrariæ. Commentariolum J. Sturmii in easdem Hecatommeres, 1550. 8vo. Also 1581. 3. 'Αριστοτελους Ηθικων.-De moribus J. S.). 1540. 8vo. * * * libri decem (edited by 4. Aristotelis Rhetoricorum, libri iii; in Latinum sermonem conversi et explicati a J. Sturmio. 1570. 5. Beati Rhenani vita. 6. D. Catonis disticha and Germ. 1672. 8vo. 8vo. 1551, 1610, 1886. * * additis insuper J. S. lemmatibus. Lat., Gr., 7. M. T. Ciceronis librorum philosophicorum volumen primum emendatum a J.S., etc. 1541. Svo. In addition, Sturm edited some of Cicero's books separately. 8. M. T. Ciceronis Epistolarum libri a J. S. 9. Phrases linguæ Latinæ elegantiores * * J. S. 1610. 8vo. * * 10. De educatione Principum. 1551. 8vo. 12. Hermogenis * de dicendi generibus sive formis orationum libri ii. Latinitate donati et scholis explicati atque illustrati a J. S. 1571. 8vo. 13. Hermogenis * de ratione inveniendi oratoria libri iiii. Latinitate * donati, et scholis explicati atque illustrati a J. S. 1570. 8vo. 14. Hermogenis * * * de ratione tractandae gravitatis occultæ liber, Latinitate donatus, et scholis explicatus atque illustratus a J. S. 1571. 8vo. Partitionum rhetoricarum liber unus 15. Hermogenis * 16. Commentarii in Artem Poeticam Horatii, confecti ex scholiis J. Sturmii. 1576. 8vo. 17. Pindari oda prima [secunda] cum praefatione J. S. 1564. 8vo. 18. Δυο Πλατωνος διαλογοι * * * Duo Platonis dialogi, Alcibiades * et Menexenus. (With a prefatory epistle by J. S.) 1538. 4to. 19. Thesaurus verborum linguæ Latinae Ciceronianus, ciplinas ex P. Rami scriptis collecta. Cum praefatione J. S. 1572. 8vo. 21. Scholia M. Toxitae in Theocriti Idyllion primum. Ex scholis J. S. (1562.) 8vo. 22. Academicae Epistolae Urbanae Lib I. (1570?) 8vo. 23. Aureus libellus de educatione principum. Darmstati. 1612. Svo. 24. De literarum ludis recte aperiendis liber. 1538. 4to. Also 1539, 1557. 25. J. S. ad Werteros fratres Nobilitas Literata. 1549. 8vo. 26. J. S. Classice epistolae. 1565. 8vo. Also 1573. 27. J. S. de imitatione oratoria lib. iii cum scholis ejusdem authoris. 1574. 8vo. Also 1576. 28. J. S. de universa ratione elocutionis rhetoricae lib. iiii. 1576. 8vo. 29. J. S. in Partitiones Oratorias Ciceronis dialogi duo. 1539. 8vo. 30. Linguae Latinae resolvendae ratio iterum edita accurante J. G. Joch. 1704. Svo. 31. Prolegomena. Hoc est praefationes in optimos quoque utriusque linguæ ** * scriptores. 1541. 16mo. 32. Libri duo. J. S. de Periodis unus. Dionysii Halicarnassaei de Collocatione Verborum alter. 2 parts. 1550. 8vo. Also 1727. 8vo. 33. Poeticum (primum-sextum) volumen, cum lemmatibus J. S. 1565. 8vo. Also 1572-75. 8vo. 34. Scholae Lavinganae. 1565. 8vo. The following accounts of J. Sturm may be added to those named in Mr. Quick's Educational Reformers: Schmidt, C. La vie et les travaux de J. S. 8vo. nasium.) 1888. Zoepffel, R. J. Sturm, der erste Rector der Strassburger Akademie, Rede, etc. pp. 15. Strass. burg, 1887. 8vo. 66 Sturm's Nobilitas Literata, Englished by "T. B." as A Ritch Storehouse for Nobilitye and Gentlemen, bears in the translation the date 1570. The Latin edition is dated 1549. It is a response to a desire expressed by the two youths, Werter, for some 'way, order, and trade of study." They have been for two years under George Fabricius, and Sturm undertakes to advise them for the next three years as to when to study, what their study and exercise shall be, and the order of studies. Without treating of virtue as a direct end, for it should always be joined to learning, it is necessary to say, that the virtue of diligence is requisite, also of temperance and an honest measure in delights, and of constancy in them both. The position of knowledge of the brothers may be taken to be that they have studied the precepts and rules of Latin necessary for the understanding of writers. They have got a store and choice of words and phrases for writing, and some knowledge of logic and rhetoric. For the future, then, are chiefly required annotations in reading and in writing, painfulness. In Greek the "precepts" of the language are known, so far as words and phrases are concerned. A treatise of this kind may be divided into two parts: (1) The knowledge of things, and (2) exercise and practice of the language. As to knowledge of things, civil policy should be studied. Read on this subject Aristotle's Politics; but moral science must be studied at the same time. For this aspect of civil policy history must be read, e. g., Herodotus, Thucydides, Xenophon, Polybius, and Herodianus; Cæsar, Livy, and Tacitus. In all these, however, the greatest varieties of style will be found and some of them must not be imitated; but always it must be remembered that Christ's religion must be learned, not indeed so that our tongue should be hindered, but amended thereby. "Our tongue and heart should be pure, clean, and neat alike." Therefore civil policy should be pursued in the authors, doctors, and historiographers of our religion. Plato's Laws and Cicero on the same subject are to be read. There are three kinds of study: Hearing, reading, and considering. For the time of hearing two helps are necessary: (1) The reader, professor, or schoolmaster to expound hard authors, viz, Plato, Gorgias, and Protagoras; Aristotle's Politics, Book 1; Thucydides, Lucian, Demosthenes, Cicero. By yourselves you can read Cæsar, Xenophon, Herodian, Polybius. (2) The repeater rehearses those things which we have learned of others. This is done at home. As to a teacher, choose the one who professeth the art he teacheth and hath long exercised the same," not one who is both student and teacher. First and last hour of the day to be given to religion. Religious study will supply material for exercise in style. Best of morning to Cicero and composition. All Cicero will be compassed in three years, reference to works referred to in his books looked up, and all kinds of sentences, counsels, deeds gathered from him. In the afternoons all authors, Greek and Latin, are, in some part or other, to be read. How authors ought to be read: Sturm's advice is, read straight through, and afterwards try to understand the chapters, paragraphs, and sentences piecemeal. Three exercise books are to be provided, one for things and matter (commonplace books), one for words, and one for precepts of art. Every man should have his own commonplace book. The practice of this begins with marking and ends a E. g., parts of an oration, kinds and causes of rhetorical figures and periods. with comparison. Whole passages may be noted down, abridgments, and the making of drafts, particularly expressing literary form by geometrical figures where possible. To observe these things and to set them in their proper places doth greatly help us to practice and imitate and of itself is very pleasant to understand." For composition it must be remembered the first precept is: Let the whole nature of the thing about which you write be known. Then choose from the matter before you. In the beginning choose to write about plain things. Then practice quickness of writing. Imitation, according to Sturm, consists in an evident desire and love to attain to that in the oration and speech of another which seemeth worthy of praise and admiration. Cicero is the model, par excellence. Cicero must be followed first of all; and besides him the "best of everyone in his kind," e. g., in poetry, history, etc. Only those should "imitate" who know the precepts of rhetoric; therefore it is quite unsuited for “children and boys." There are three stages in this art: First, when we are learning it; second, when we have learned it; third, when we perfectly know and understand it. As for the third stage, Sturm says: In so great variety and excellency of philosophers, orators, historians and poets, there will always be somewhat, which either we have not read or not marked before: so that still we have something to increase our knowledge. For it is a hard matter to read and understand all things: and to remember all things, I think it can never happen to a mortal man. With this matter and mode of study, Sturm suggests, "These three years' space may both make our speech beautiful and furnish us with wisdom and knowledge of divers things." T. BLUNDEVILLE (Translator). T. Blundeville translated from the Italian of Alfonso d'Ulloa the following work, written originally in Spanish by Federigo Furio: A very briefe and profitable Treatise declaring howe many Counsells and what maner of Counselers a Prince that will governe well ought to have [Translated by T. B. from the Italian version of A. d'Ulloa]. Lond. 1570. 8. The qualities of the minde requisite in anye counseler in generall, are in number as mine Author sayth XV. that is 1. To be wise. 2. To be eloquent. 3. To speake dyvers languages. 4. To be a good Hystoriographer. 5. To be a good Morall Philosopher. 6. To be politique. 7. To be a traveler. 8. To knowe the force as well of hys Prince, as of his enymies and neyghbours. 9. To love hys common wealth, and to preferre the profite, and honor thereof before his owne gain & estimation. 10. To have a right judgement in all things without partialitie, esteeming honestie and truthe more than friende or kinsman, and to be no maintainer of any sect or faction, which be perillous members in anye common wealth. 11. To be just in correcting the evill without rygour, and in rewarding the good according to their due desertes. 12. To be liberall. 13. To be beneficiall towards his common wealth. 14. To be affable, that is to saye, courteous and gentle, in hys speech and behaviour towards all sortes of men both poore & ryche. 15. And finally, to have a noble, stowte, couragious, and constant minde, not fearing to lose both lyfe and goodes for the truth sake. A forme of Christian pollicie gathered out of French by Geffray Fenton. Lond. 1574. 4to. I have not been able to gather the French source of the book, but it is no doubt due to John Calvin's influence, direct or indirect. Book V treats of Education: Chapter i. Of the institution of youth, which is a thing profitable and necessarie in a commonweale: the prayse of free scholes: what provision ought to be made to builde and endue them. Chapter ii. What Principall and Regents ought to be called to institute a Colledge: it is requisite they be learned and of good life: instructions who they ought to be by many comparisons. Chapter iii. A continuance of the discourse of Colledges by other comparisons. Chapter iiii. Wisdome, science, vertue, diligence, and fervent zeale with love to their Disciples, are very necessarie for Schoolemaisters. Chapter v. Instructions to know by the way of contrary oppositions, by the comparisons of the other Chapters, the miseries which happen to the world by reason of leude schole Masters. Chapter vi. Amplifications of the sayd comparisons touching wicked Masters: with aunswere to the objections made to reject Doctrine: prayse of Science: evils of ignorance, and lewde education. Chapter vii. Continuance of the said Comparisons. Chapter viii. Masters ought to instruct their disciples whome they receive into commons touch. ing the body with the same labour wherewith they institute their mindes; prayses of Science. Chapter ix. A continuance of the praise of science: exhortation too builde Colledges in Townes. Chapter x. Examples of commodities which Science bringeth to the learned: with a briefe enumeration of the profites which happen to the world by men of knowledge. Chapter xi. It is necessary for many reasons that all schollers remaine in one colleadge. Chapter xii. In a Colledge or Schoole, there ought to bee statutes authorised by the Universities: the dutie of Governours and townesmen to the Principalles and Regentes: the office of maisters to their Disciples, and-of the schollers to their maisters. Chapter xiii. Refutation of the false judgements of some proude worldlings touching the profession of schoolemasters: with a praise of that profession. Chapter xiiii. An exhortation to young Children to studie. In one of the chapters of Book VI Fenton discusses the office of fathers and mothers toward their children and the duty of children to their parents, and in a further chapter he treats directly on the education of young children. They must be "first entered in the knowledge of God and elementary grounds of faith and the commandments, sacraments, and principal points of salvation," and for this wise masters must be chosen; but for the rest it is folly to attempt to change "their vocation, natural or rather divine," and some "peculiar trade" may be more to their "proper profit" than study. Amongst the philosophers "it was an opinion to do nothing against nature;” but in no case ought a parent to discourage or despair the lively will and spirit of a young child "taking pleasure to study." As for maids, they should be kept under close supervision and stern subjection. Due occupation should be provided for poor men's maid children, to draw their minds from foolish and vain thoughts; for the rich science and labor" are necessary. "There are six things to keep maids from corruption: Doctrine, shame, fear, subjection, sobriety, and perpetual travell" (i. e., work). Sir Geoffrey Fenton was the translator of certain epistles, as follows: Golden Epistles, gathered as well out of the Remaynder of Guevarae's workes as other authours, Latine, Frenche, and Italian, 1575. Edward Hellowes had translated Familiar Epistles of Sir Anthonie of Guenara, 1574, 1577, 1584. Fenton's best-known translation is the Certaine Tragicall Discourses written out of French and Latin (i. e., the tales of Bandetto), which have recently appeared in the series of Tudor Translations of Mr. David Nutt. They illustrate the reading of a Tudor gentleman. EDWARD HAKE. A Touchstone for this time present, exprestly declaring such ruines, enormities, and abuses as trouble the Churche of God and our Christian commonwealth at this daye. Whereunto is annexed a perfect rule to be observed of all Parents and Scholemaisters, in the trayning of their Schollers and Children in learning. Newly set forth by E. H. Imprinted at London by Thomas Hacket, and are to be solde at his Shop at the greene Dragon in the Royall Exchange. (1574.) 12mo. From the epistle dedicatory to Master Edward Godfrey, merchant, E. H. is seen to be Edward Hake. Very little is known of Hake. He appears to have been a lawyer. In 1576 he was recorder of Windsor, 1578 a bailiff, and 1588-9 was member of Parliament for Windsor. (Mr. A. H. Bullen, in Dictionary of National Biography.) He wrote the following works: 1. News out of Paules Churchyard, 1579. Reprinted in 1872 by Mr. Charles Edmonds in the "Isham Reprints." 2. A Translation of Thomas à Kempis' Imitation of Christ, "amended and polished by Sebastianus Castil." And other small works. Hake's view of the condition of the clergy. Would God (I say) that the holy house were not pestered at this day with such hypocrites and damnable sort of lurkish, loitering lubbers, who (notwithstanding their great blockishness their palpable ignorance and extreme want of learning) do keep within their claims (?) the livelihood of true pastors and painful labourers. Hake is an emphatic pessimist, as the following passage will serve to show: Religious pathology. All have heard, all have seen, yea and all have felt as well salvation proferred, as plague for sin threatened. Ignorance may not be pleaded, neither is there at all any excuse to be received. But alas, of so much seed, what is the fruit? Of so much travail, what is the gain? Even this forthwith to be reaped: Stubble for the fire, and horrible sins for the scorching flames of hell: And for this cause, came light into the world, that man seeing should not believe: and not believing should be damned. The natural history of the age. From our very cradles we are nourished in sin, we are practised in our infancy and made perfect in our childhood. In man's age we are very sin itself, in middle age monsters, and in old age, devils. O terror, O horror. O rusty beaten Age! Oh age wherein iniquity is so much and so mightily prevaileth, and wherein Belzebub so greatly beareth rule. What should I say of us but even this? Sin, receive thy guerdon. Man, receive thy doom. Thy doɔm (I say) to be burned in the glowing gulf of perpetual damnation. The full force of Hake's morbidity is only realized when it is remembered that his age was the age of the defeat of the Spanish Armada. It seemed necessary to give the above passages that the reader may the better judge of his estimate of current education, and also judge of the difficulties of educators to undo so much of the tendency to the thought of hopelessness of progress induced by such writers as Hake. The education of girls. This passage a receives extrinsic importance through the rarity of references to the education of girls in early times. a Part of which is quoted by Warton, History of English Poetry, ed. Hazlitt, vol. iv, p. 305, and by Vicesimus Knox in Liberal Education, p. 297. |