Education in England in the Middle Ages Part 10

The growing interest of the laity in education did not result in apathy on the part of the Church. On the contrary, the Church was stimulated to renewed activity. Not only did the great churchmen of the day, _e.g._ Wykeham, Chicheley, and Waynflete, found schools of enduring magnificence, but a large number of collegiate churches were established in various parts of the country, and there exists considerable evidence (which we shall consider in a subsequent chapter) to show that the majority of these collegiate churches provided special facilities for education.

The change in the att.i.tude of the nation towards education is the direct outcome of its social and economic conditions, and if we are properly to understand the educational developments, it is necessary that we should consider briefly the changes in the economic conditions of England, and the resultant social changes, which manifested themselves in the closing centuries of the Middle Ages.

The date of the pestilence termed the Black Death will form a convenient starting point from which we may consider these changes. The factors contributory to the results, which we propose to describe, may be traced to an earlier date, but as we are concerned in this chapter with general tendencies rather than with minute economic investigations, the year 1349 will admirably serve our purpose.

The economic effects of the Black Death were particularly evident in the rural districts. The decay of the manorial system was accelerated; the system of manorial farming was thrown into confusion and new methods of land tenure became imperative; the existing system of customary regulation was no longer possible. In the towns the influence of the pestilence was not so marked. Though individual towns might suffer, yet the relative importance of towns in the life of the nation was increased, and the way was prepared for that industrial and commercial supremacy of towns which began to manifest itself in the early years of the fifteenth century.[374]

In addition to the economic effects, the Black Death had important educational effects. The mortality among the clergy was considerable, and consequently the number of men who were qualified to act as schoolmasters was appreciably diminished. The reduction in the number of priests, as a result of the Black Death, is indicated by a letter which Pope Clement V.

wrote in 1349 to the Archbishop of York, and in which it is stated that "in consequence of the Plague, there are not enough priests to administer the sacraments."[375] A statute of 1362 also refers to the fact that "the priests be become so very scant after the pestilence to the great grievance and oppression of the people."[376]

This diminution in the number of schoolmasters, for some reason or other, seems to have continued into the following century. William Byngham, in the pet.i.tion which he submitted to the king in 1439 for the purpose of obtaining permission to found a college at Cambridge for the training of teachers for grammar schools throughout the country, stated that, "on the East of the way between Hampton and Coventry and no further north than Ripon, no less than seventy grammar schools had fallen into desuetude because of the scarcity of teachers."[377]

It is also extremely probable that the Black Death contributed considerably to the almost total disappearance of the French language from the schools. One effect of the Norman Conquest had been the gradual growth of French as the spoken language; after the pestilence period, the use of the native tongue of the English nation again became common. This is directly evidenced by statements contained in John de Trevisa's translation of Higden's _Polychronicon_. After showing that French was at one time very prevalent in this country because it was the language in common use at schools and that the children of "gentil men" were taught that language from the time they were "i-rokked in here cradel," Trevisa states that after the Black Death the knowledge of French had disappeared to so great an extent that "now children of gramer scole conneth na more Frensche than can hir lift heele."[378]

The fifteenth century witnessed important changes in the economic condition of England. The most important of these changes was connected with the development of manufactures. At the close of the fourteenth century, we learn that wool was "la Sovereigne Marchandise and Jewel ...

d'Angleterre"[379]; a century later, it is said that "the makeyng of cloth" was "the grettest occupacion and lyving of the poor people of the land."[380]

Various enactments of the period testify to the growth of the woollen industry, and to the efforts which were made by the government to foster and develop it. But though the manufacture of cloth was the most important industry, yet it was not the only form of industrial occupation. Before the close of the fifteenth century, the manufacture of silk had been established in London, coal mining was carried on to a considerable extent, the manufacture of beer had been inst.i.tuted, the making of bricks had been renewed, guns were being made, and s.h.i.+p-building was making progress.[381]

The development of manufactures naturally brought about changes in the organisation of industry. Owing to the operation of the principle of division of labour, new crafts came into existence, and these, in their turn, were also sub-divided into other new crafts. Gradually, all the various cla.s.ses of the industrial world--the artisan, the manufacturer, the middleman, and the merchant--began to emerge. As a result, the "rude beginnings of a factory system" manifested themselves,[382] and there are even traces of a movement which resembles a modern strike.[383]

These changes in the industrial system necessarily exerted a powerful influence upon the agricultural industry, which previously had been the princ.i.p.al occupation of the people. The Black Death had been responsible for a great diminution in the number of agricultural labourers, and as a result, it was scarcely possible to find sufficient labour for the cultivation of the soil. This scarcity of labour was intensified by the fact that employment in the manufacturing industries proved to many a more attractive form of occupation than service on the land. The Central Government took steps with the object of compelling people to work on the land, and an attempt was even made, as we shall see in a subsequent chapter, to prevent agricultural labourers from sending their children to school. Thus in the reign of Richard II., it was enacted that any person who was engaged on agricultural labour up to twelve years of age, was to be compelled to remain at that occupation during the remainder of his life.[384] Other Acts of Parliament, with a similar object, were pa.s.sed in 1406 and 1444.[385] This repressive legislation failed to secure its purpose, as the steady flow of labour from agriculture to manufacture continued.

The increasing scarcity of labour led naturally to the gradual subst.i.tution of sheep farming for the cultivation of wheat, a development to which the growth of the cloth industry necessarily contributed. The demand for wool by the English manufacturers of cloth increased to so great an extent that sheep-farming gradually became more profitable than the cultivation of the soil and, as a result, the enclosure movement, which began to set in during the closing years of the fourteenth century, made such progress that, during the fifteenth century, there occurred "the greatest of those agricultural changes which have in successive ages swept over this country--the transition from arable to pasture farming."[386]

Even more important than the industrial changes were the commercial changes, which occurred during the fifteenth century. These arose out of the development of English foreign trade with its natural effect upon the growth of a s.h.i.+pping industry. The records of the time show that English merchants visited all the civilised maritime countries of Europe, notably Holland, Zealand, Flanders, and the sh.o.r.es of the Baltic. Trade was also carried on with Iceland, Spain, Portugal, the countries of Southern Europe, and, in spite of the Hundred Years' War, with France.

These developments in manufactures, in agriculture, and in commerce naturally necessitated changes in financial matters. In the earlier part of the Middle Ages a system of barter had been common. Such a system could not continue under the new order of things. Not only did the use of money for facilitating international exchange become common, but money began to be employed for capitalistic purposes instead of being h.o.a.rded or used for unproductive military purposes.

These various changes could not occur in the economic life without producing important effects in the social life of the community. One of the most important of these resulted from an appreciation of the power of wealth. Formerly, rank and birth had been the main mark of distinction between one man and another. Apart from high birth, the Church had previously been the only avenue by which a man of ability could attain to a position of importance. Under the new condition of things, the possession of wealth proved to be a pa.s.sport to social recognition, and the old ideas of status and cla.s.s began rapidly to disappear.

The social standing thus gained by men of wealth naturally hastened the decline of the Feudal System; the failure of the Feudal System involved the decay of chivalry, which was closely a.s.sociated with it. Outwardly chivalry continued to flourish, but the tournaments which now took place were held for political purposes on occasions of pomp and show, and not with the object of effecting a training to war.

The closing century of the Middle Ages not only witnessed the rise of the capitalist cla.s.s, but it also saw the rise of the middle cla.s.s, which has been described as the "most noteworthy feature in the history of social life in England in the late fourteenth and the early fifteenth century."[387] The various changes in the economic conditions had made it possible to acquire wealth through successful trade, and abundant evidence exists that the merchant cla.s.s was both numerous and was held in high esteem. Socially, these men seem to have ranked with squires and in consequence "Merchaundes and Franklonz, wors.h.i.+p fulle and honourable, they may be set semely at a squyers table."[388]

The educational development of a country is closely connected with its social and economic progress, and it is necessary clearly to bear in mind the economic changes of the fourteenth and fifteenth centuries if we are properly to understand the educational adjustments which resulted.

CHAPTER II.

THE RISE OF THE UNIVERSITIES.[389]

It is possible to trace a rapid advance in the intellectual life of England after the eleventh century. Among the contributory factors may be mentioned the restoration of social and political order, resulting in the greater security essential for intellectual life, and the influence of the Crusades. The Crusades were not only a sign of the reawakened energy of Europe but were also a cause of increased intellectual activity and change. Those who took part in the Crusades were brought in contact with new people and new ideas; new interests were created, and a more human conception of the world developed. Moreover, the deeds of the Crusades supplied new material for historical literature, and stimulated the romantic element in life and thought. The intellectual effect of the Crusades was manifested in every department of literary activity; the number of books written was greatly increased; studies of law, medicine, and theology received greater attention; scholastic philosophy manifested itself, and the universities came into being. Of these effects, the development of scholasticism and the rise of the universities are closely connected, and are of special importance for our present purpose.

The development of that system of thought known as scholasticism may be traced from the subjects taught in the medieval schools. These subjects were the Trivium,[390] and the more advanced Quadrivium.[391] The ordinary text-books of the age (of which the chief were founded on the works of five authors--Orosius, Martia.n.u.s, Boethius, Ca.s.siodorus, and Isidorus) enable us to estimate what was known of these subjects of instruction.

Music included little more than the rules of plain song; arithmetic was discussed chiefly with reference to the mystical interpretation of numbers; geometry consisted of a few propositions from Euclid without demonstrations; astronomy, together with arithmetic, found its way into the curriculum chiefly because these subjects supplied the means of finding Easter.

The Trivium was the real basis of the secular education of the period.

Grammar included both the rules formulated by Donatus and Priscian and the study of a few of the cla.s.sical writers of ancient Rome. "Under the head of rhetoric, the treatises of Cicero, such as the 'De Oratore' and the pseudo-Ciceronian 'Ad Herennium' were largely read. The elements of Roman Law were often added, and all schoolboys were exercised in writing prose or what pa.s.sed for prose."[392] The most prominent and important of the subjects of secular instruction was Dialectic or Logic. The student of this subject had at his disposal richer material than in most other branches of secular knowledge. Rashdall instances the translations by Boethius of the "De Interpretatione" and the "Categoriae," as well as the "Isagoge" of Porphyry.[393] It was this concentration on Dialectic by minds whose chief interest was theology that paved the way to that philosophic system known as scholasticism. From its nature, it is scarcely possible to define scholasticism, but its meaning may be understood by considering the ground on which theological statements were based. For some centuries, such statements were required to be accepted merely on the authority of the Church. By the eleventh century, heretical views had crept in which could scarcely be dealt with so summarily. The stimulation of intellectual interests, due to the Crusades, made it necessary that theological beliefs should be carefully formulated and defended by intellectual weapons.

The history of scholasticism falls into two fairly distinct periods. Among the great names a.s.sociated with the first period are Anselm, "the last of the great monastic teachers," Roscellinus, William of Champeaux, and Abelard, "the true founder of the Scholastic Theology."[394] The second period which extended from the beginning of the thirteenth century to the Renaissance was the period of the culmination of scholastic thought and its consolidation into a system. The "great schoolmen" include Albertus Magnus, a Dominican who has been described as "the great organising intellect of the Middle Ages," Thomas Aquinas, famous as the scholar who brought scholasticism to its highest development by harmonising Aristotelianism with the doctrines of the Church, and two Englishmen, both of whom were Franciscan friars, Duns Scotus, and William of Occam.

The intellectual activity of the schoolmen was connected mainly with questions of interpretation. Original investigation was scarcely attempted. The form adopted was that of commenting upon Aristotle or the Church Fathers, and the method employed was that of discussion and dispute, conducted according to recognised logical methods. At an early date, a question which was considered of primary and fundamental significance began to be discussed--the nature of universals. Stated briefly, the problem is: have the universals a substantial existence of their own, as the realists claimed, or, are they merely conceptions in the mind, as the nominalists maintained? This philosophical problem was bound up with such questions as the reality of the Church, of the State, of the Trinity, of the Sacraments. Was the Church a "reality," or was it merely the name of certain individuals who professed a certain allegiance? Was the State a "reality," or simply a name? Such questions as these serve to ill.u.s.trate the pa.s.sionate interest taken in the matter by the medieval world of learning.

It was under the stimulus of this interest in dialectic that certain schools connected with cathedrals or monasteries became famous in the later eleventh century and the beginning of the twelfth. Prominent among these was Paris, as the reputation of its master, William of Champeaux, attracted scholars to it from many parts. Abelard was one of the students who had been drawn to Paris by the fame of its school, but before long he openly combatted the teachings of its masters and determined to open school for himself. On account of the principle of the licensing of schools and of teachers, this was a matter difficult of accomplishment, but the difficulties were temporarily overcome, and Abelard is later found as the deputy master of the Cathedral School. Fresh difficulties arising, Abelard resumed his studies, this time under Anselm at Laon. Later he returned to Paris, and lectured as a duly authorised master in the schools of Notre-Dame. His reputation spread rapidly, and Abelard became supreme in the intellectual capital of Europe. In 1118 occurred his rapid and terrible downfall occasioned by his liaison with Heloise. In every attempt which he made after this to regain his position, he was met by fierce and relentless opposition especially from Bernard of Clairvaux. Twice he was condemned for heresy, in 1121 and 1141; his persecution being due, not so much to definite heretical opinions as to the general spirit and method of his teaching. Abelard may be regarded as the best exponent of his time of that method which applies the test of reason to all established beliefs and opinions. Though he was defeated personally at the Council of Sens, yet the movement which had been a.s.sociated with his name continued.

Forces that tended to make Paris one of the most important cities of transalpine Europe were in operation at this time; hence the stream of pilgrim students to Paris, which set in in the days of Abelard, continued for at least one and a half centuries.[395] At this time, too, the tendency for those who had interests in common to a.s.sociate in some form of "gild," was everywhere prevalent. It was, therefore, only natural that wherever a concourse of masters or students was found, the necessity soon arose for some form of organisation, which would serve to protect their common interests. Though these organisations came into existence without any express authorisations, yet from such beginnings the universities of the Middle Ages originated. The circ.u.mstances, which contributed to the formation of a medieval university were therefore twofold: (1) the existence of a cathedral school, or monastic school, which had attained eminence, and (2) the formation of a gild, either of masters, or of students, or of both. Special circ.u.mstances led to the selection of the original university centres. One of these circ.u.mstances was the specialisation of the learning of the time. A ma.s.s of learning and tradition on subjects of interest to man and essential to his welfare, had grown up in a particular locality. Students who desired to possess themselves of this knowledge were attracted to the place. Thus, the schools at Bologna developed into specialised law schools about 1100 to 1130; Salerno became famous for the study of medicine; Paris became celebrated as the main centre of scholastic philosophy.

It must be noted, however, that the term "universitas" was not the common appellation for one of the higher schools; the earliest specialised name was "studium" or "studium generale"--a term that Denifle has traced back as far as 1233. At the outset, no restriction upon the establishment anywhere of a "studium generale" existed, but by the latter half of the thirteenth century this unrestricted liberty came to an end. The idea gradually grew that the erection of new "studia generalia" was a papal or imperial prerogative; hence in 1224 the Emperor Frederick II. founded a "studium generale" at Naples; in 1229 Gregory IX. established one at Toulouse, whilst in 1244 or 1245 Innocent III. founded a "studium generale" in the Pontifical Court itself.[396] In 1292 even the old universities--Bologna and Paris--received formal recognition of their existence by Bulls of Nicholas IV. "From this time, the notion gradually gained ground that the 'jus ubique docendi' was of the essence of a 'studium generale,' and that no school which did not possess this privilege could obtain it without a Bull from Emperor or Pope."[397]

Turning to the question of the origin of the University of Oxford, it may be noted that though many mythical origins trace the existence of the university to a very early time in the history of the country, yet, in fact, Oxford did not become known as a centre of learning until the twelfth century. The earliest definite reference, which has been traced so far to the existence of any school at Oxford, dates to some time in the decade 1110-1120, when Theobald of Etampes is described as a "Master of Arts at Oxford."[398] Apparently, Thurstan, Archbishop of Canterbury, had referred to Theobald the question whether monks could legally impropriate churches and t.i.the. His reply was in the negative on the ground that the monk was one who had retired from the world, and "by choosing the monastic habit and putting the world aside had judged himself unworthy of the dignity of an ecclesiastic."[399] This provoked an anonymous reply which incidentally contains the statements that Theobald held a scholastic post of some importance. "You, yourself, a n.o.body, are you not said to have taught as a master sixty or one hundred clerks, more or less?"[400] This statement supports an hypothesis that the schools at Oxford must have been flouris.h.i.+ng at the time.

A new era in the development of Oxford may be traced from C. 1135 when Robert Pullen, a theologian, lectured there.[401] Then, at a date between 1145 and 1150, the jurist Vacarius, "a Lombard by birth, an upright man and a lawyer," was teaching Roman Law somewhere in England.[402] At some time or other he also taught at Oxford and is stated to have been the first to teach Roman Law in that city.[403] The university must be regarded as being fully in existence by 1189, as Giraldus Cambrensis lectured there about that date on "Ireland" to "all the doctors of the different faculties and such of their pupils as were of greater fame or note" on one day, and to the "rest of the scholars" on another.[404] After this date, the references are numerous and conclusive.

Two main theories have been advanced to account for the rise of a "studium generale" at Oxford. One group of writers[405] connects its origin with some one or other of the conventual schools at Oxford. By a.n.a.logy with the origin of the European universities which are considered "primary," they suggest that the Church was the foster-mother of the university, and that the earliest schools were those in connection with St. Frideswide and the abbeys of Oseney and Eynesham. The other theory (advanced by Rashdall) connects the rise of a university at Oxford with a migration from Paris, which is supposed to have occurred in or about the year 1167. In support of this hypothesis it is pointed out that about that date Henry II. (who was then engaged in a conflict with his Archbishop, Thomas Becket) required "that all scholars be compelled to return to their country or be deprived of their benefices."[406] Rashdall also points out that from this time onwards we hear of sermons being preached expressly for "clerkes from various parts of England."[407]

Both of these theories are open to objections. The evidence in favour of a migration is based upon a series of a.s.sumptions; if a migration of this character really occurred it is difficult to account for the silence of all the English chroniclers on an event which must have appealed to the imagination; no record is available of any clerk who left Paris on account of the edict, or of any clerk going from Paris to Oxford. On the other hand, it must be admitted that the theory of gradual development is also open to objection. It is vague and indefinite as to details of the growth of the "studium generale"; no authoritative explanation is given for the independent position of the early Oxford masters, and for their freedom from all immediate ecclesiastical control.

The question of the relations.h.i.+p of the university to the Church needs careful consideration. A great deal depends upon the account of the origin of the university which is accepted. If it is maintained, that from the time of its origin, it was under ecclesiastical supervision, then it is difficult to account for the spirit of independence which was manifested during the period that immediately preceded the Legatine Ordinance of 1214. However, by that ordinance ecclesiastical control was definitely a.s.serted; the scholars were made subject to the jurisdiction of the Church, and the position of chancellor was established--probably to mark the subjection of the masters to episcopal control.[408]

The chancellor of the university was, at first, merely the representative of the bishop possessing only such powers as were delegated to him. As long as Robert Grosseteste was Bishop of Lincoln, the relations.h.i.+p between the university and the bishop was most harmonious. Soon after his death, however, disputes began to arise between the two authorities.[409] The details of the conflict may be omitted here; the fact that needs to be noticed is, that in connection with the dispute, the chancellor (though in theory a representative of the bishop) becomes identified with the interests of the university. Four years later we find the chancellor exercising the power of excommunication on his own responsibility, a power which was subsequently confirmed by the Archbishop of Canterbury.[410] The Archbishop also took the part of the chancellor in a dispute with reference to the exercise of certain privileges, which arose between the university and the bishop in 1280; the bishop was practically compelled to yield on all the points in dispute. From that time onwards, the chancellor was in practice independent of the bishop.[411] The last phase of the struggle between the bishop and the university is concerned with questions arising out of the confirmation of the election of the chancellor. The dispute first arose in 1288 and recurred with successive elections. The question was finally settled in 1368 when the Pope decreed that the confirmation of the chancellors.h.i.+p by the Bishop of Lincoln might be dispensed with.[412] Ever since that date, the university of Oxford has enjoyed the power of electing and confirming its highest honour without reference to any ecclesiastical authority.

An important event in the history of the university occurred in 1209. The murder of a woman by a scholar led to two or three of the scholars being hanged by the townsmen with the tacit consent of the king. "On this nearly 3,000 clerks, masters, and scholars alike, left Oxford, not a single one of the whole university remaining. Some of them went to study the liberal arts at Cambridge, some to Reading, but the town of Oxford was left empty."[413] Oxford remained practically dest.i.tute of scholars till 1213 when the townsmen humbled themselves, an event contributed to by King John's submission to the pope. Rashdall states that the ordinances issued by the papal legate in 1214 const.i.tuted the first official recognition of the university which has come down to us.[414]

By this time Oxford had become a recognised centre of learning and had attained to such importance that its opinion on disputed matters was highly esteemed. Thus, in 1252, Henry III. submitted to the university the question in dispute between Raleigh, Bishop of Norwich, and himself; Archbishop Boniface of Canterbury went to Oxford in 1252 in order to make known to the university the conduct of the Bishop of Winchester, so that through the influence of the university the news might be spread throughout the world of learning.

Pa.s.sing next to the university of Cambridge, we find that its origin also is a matter of doubt. Here, again, two theories have been advanced--one which upholds the idea of gradual development, the other which bases the origin of the university on a migration from Oxford.

The earliest extant reference to a university at Cambridge dates from 1231. In that year Henry III. sent a communication to the sheriff of Cambridge, authorising him to take action in the case of "divers disorderly and incorrigible clerks" ... and also "divers criminals in the guise of clerks pretending to be what they are not."[415] Evidence also exists to show, that in 1276, the Bishop of Ely defined the jurisdiction of the Chancellor of Cambridge University, the Archdeacon of Ely, and the Grammar Schoolmaster.[416]

The early history of the university of Cambridge, like that of its sister university, is largely a history of disputes, of feuds between the townsmen and the burgesses, of quarrels between the opposing "nations," of disputes arising out of disorders on the part of the students, and of the struggles for independence of ecclesiastical control. The last of these is the only one which concerns us here, but as the matter is so fully dealt with elsewhere[417] it will suffice to point out here that the growth of freedom from episcopal supervision was slower at Cambridge than at Oxford.

It was not until the close of the fourteenth century that the power of the Bishop of Ely to decide internal disputes between the chancellor and the masters, and between the various faculties and to hear appeals from the chancellor, was dispensed with, and it was not until 1432 that the university was entirely independent of the direct control of the Church.

In this chapter we have given the various hypotheses which have been advanced, to account for the origin of the English universities. Whichever hypothesis we accept, the important fact is that a cla.s.s of teachers gradually grew up in this country, and that these teachers, influenced by the gild spirit which was particularly strong in the twelfth century, ultimately formed themselves into a gild which became strong enough to gain recognition. It is impossible to point to any definite charter or doc.u.ment by which this was effected; it is not until the university was in actual being and admitting to its degrees those teachers whom it considered qualified for admission, that we have any real evidence of its existence.

The development of the universities had three important effects, so far as the special subject of this investigation is concerned.

(1) The licensing of teachers pa.s.sed out of the hands of the Church and was undertaken by the universities. With the general recognition of the universities, the licence to teach which was considered valuable was the licence granted by the university and not that of bishop or cathedral chancellor. It is interesting to note that the power of conferring degrees now possessed by the Archbishop of Canterbury is a relic of the power which he formerly exercised of granting recognition to teachers in the diocese of Canterbury.

(2) The theological schools of the chancellor gradually ceased to exist, as the theological teaching at the universities began to develop. Since specialised teaching centred itself at the universities, and as the demands upon the time of the chancellor became more insistent with the increasing work of the cathedral and diocese, together with the fact that the teaching function of the chancellor was gradually being lost sight of, so it came about that the theological schools of the chancellor became of less and less note until at last it is impossible to trace any real signs of their existence.

(3) The universities, and not the Church, became recognised as the centre of the intellectual activity of the country. As we have shown, the Church was originally regarded as the custodian of all interests which might be conceived of as intellectual. "Religion and letters" were considered to be identical; gradually the principle of division of labour manifested itself, and the Church was left to concern itself with its spiritual functions, leaving to others the care of those matters which may be considered as exclusively relating to the development of the intellectual well-being of man.