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 converted 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
To do the gentle deedes that he can

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 helden 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 behav-` iour, 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 remembraunee of their dueties, not as the Philosophers in their vaine tradicions have devised, but according to the godlie institutions ant sounde doctrine of christianitie. Englished by William Barande. 1559. Imprinted at London, by John Kingston for Thom. Wight, dwelling in Panles 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 Vires: 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 by whiles 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

one glimpse they might see much, which being little might surer abide. Fifthly, enjoined them obedience to their parents. Charging them diligently to serve them, living themselves with thin fare and clear water. Sixthly forbade them to bush or curi their hair but poll it. Seventhly commended them the practice of hunting. These be Diogenes' lessons.

Without refined minds, nobles are without nobility.

*

For what jest were it (think ye) if a musician of seemly favour, and well proportioned body, just height, and manly beauty, well clad in silks, holding a sweet melodious instrument, should enter in honourable presence: and having thus on, all parties raised great expectation: all noise hushed and solempne silence made, suddenly began to bleat with a harsh, rustical and rude voice: and mow with his mouth? * 營 Or how hiss we out a well apparalled player, if counterfeiting a king on the stage, he fail of his gesture, speak yawning, have a sour and harsh voice, miss his action or use unseemly gesture for so stately personage? Doth not he then much more abandon himself to laughter and contempt, who abounding with all the gifts God and fortune may give; placed by them in chief and swarming plenty, lifted to the highest type of honour, his body decked and trimmed at all points, beareth about a rude, rustical, and rough mind? And with filthiness of life, defameth both himself and his ancestors.

What nobles should be taught.

*

First * * be he taught the art of words, then the pratique of deeds, that both he know how to frame his talk discreetly, well and wisely: and order and dispose his life and doings comely and consonant to virtue, nature and God's will. That these metes and bounds, determine a man's school, it is manifest by Homer, saying one Phoenix was allowed Achilles, by his father Peleus to make him an orator of words and practiser of deeds. Of the first grounds of grammar and principles of speech and talk I will say naught. Thus much onely at this present I warn, be he with all speed provided a master, both learned and godly. For hardly is it razed, that is graven in tender years.

Hierom, of the institution of a noble gentlewoman.

Writing to Laeta, Hierom says:

A master must she be provided of reasonable years, faultless life and learning. Nor will any, I think, refuse to do for his sister a Noble virgin, that Aristotle did for Philip's son, whom, for want of A B C masters, himself taught his characters.

A nobleman's school and manner of study.

After the precepts and rules of grammar [have been] most briefly and compendiously abridged and taught out of some one, not many authors (sith there is great diversity and confusion) that the best Latin writers follow. The familiarist, exquisitist, and briefest of Cicero's Epistles, Dialogues most delight that age. And therefore, Cicero's Cato or Laelius, may they read. Hereto may certain chosen colloquies of Castalio and Erasmus be coupled. Timely to sow the seeds of godliness and virtue in their tender hearts. And Terence also but with riper years and judgrient. If any filth be intermeddled, let the trusty diligence of the teacher remedy it, using sounder authors as treacle to expel it. Nor truly would I yield Terence this room but for I saw Cicero so much esteem him, who took not the least part of eloquence of him, as Chrysostom of Aristophanes, the excellence of the Attic tongue, a poet nevertheless both nipping in taunts and wanton in talks, aud no less hurtful to honesty. But be the hardest, first imprinted. For grown riper in years and knowledge, they lightly neglect them as trifles. Therefore, not little helpeth it, even at first, to learn them Greek and Hebrew.preposterously do all universities, schools and teachers that contrary it.

For about the bush run they to arts, who understand not the original tongues. Of the Greek, no unpleasant authors are Æsop, Joachim Camerarius, Ethica Arithmologia, a little book but lading few precepts with great store of learning. Of orators, Isocrates, Demosthenes and the most reverend author and Orator Christ Jesus with the Apostles whose writings I allow, ever first and last. The Hebrew out of the Bible's most purely, and onely floweth. In these harder tongues, much availeth the trusty, plain and learned explication of a painful teacher.

Of the poets.

The ancient Nobility reverenced chiefly poets. Therefore Seneca's Tragedies, Plautus' Comedies, Vergil's Georgics and Warrior, of the Latins for the stateli

ness of the matter and style are most honoured * * * Euripides, Cicero's authority prevaileth to admit. whose every verse he deemeth as many oracles. The divinity of Sibil's a verse commendeth itself. And Pindar and Homer sith Alexander so much praised, no nobleman may despise. Nay, they ought reverence. For in the sack of Thebes he spared Pindar's house, Homer oft he read and bare in his bosom both in war and peace. In sleep [he] made him partner, or rather privy Councillor of his state, and companion of his cares. By night [he] lapped him under his pillow. On whom by day he waked, by night to sleep. Rhetoric, logic, and ethics.

Rhetoric and Logic are necessary to file the talk, whet the wit and imprint order: wherewith Aristotle, the prince of pleading and reasoning, instructed his Alexander. The preparative to Rhetoric, to yield their talk both more plenteous and pleasant: containeth Erasmus' book of the Copy of Words and matter, most profitable if well and wittily he be read. But much I over-pass. Both for I mind not to reckon all, and for I teach a Noble-man, who wanteth not to read all. But this much shall make him a good reasoner. Besides the art of words he must be stuffed with store of matter. To become therefore first Ethic and moral, read he of the Greeks, Isocrates, chiefly to Demonicus and Nicocles, Epictetus, and other like. Of the Hebrews, Deuteronomy and Ecclesiastes. To learn in the entry of his years of the one, God's laws and commandments; of the other, the world's vanity. But chiefly ken he Salomon's proverbs. The like accompt make he of David's Psalms.

For further study Humfrey advises:

Aristotle Of Manners [i. e. Morals], Cicero's Duties, Erasmus Of Civility, the House-Philosophy of Xenophon and Aristotle, which also Paul touched, writing to the Ephesians, Timothy and others. Daily and nightly ought the young noble to read Aristotle and others on Civil knowledge, and ought to know the ordinances, laws and manners of the Lacedaemonians, Athenians, Jews, Romans, and other Christians in Europe.

The writers on nobility.

Read he also all writers of Nobility. Erasmus, Of the Institution of a Christian Prince, [John] Sturm's Learned Nobility, Philo, Hierome Osorius, Lucas Gauricus, who handle the self theme, and almost all Plutarch's works, in them as mirrors to see and behold himself.

Among historical writers Humfrey recommends among the Greek, Plutarch, Appian, Thucydides; among the Hebrews, Josephus, the books of Genesis, Exodus, Judges, and the Kings; among the Latins, Cæsar, Livy, and in his own time, Sleidan, Paul, Jovius, and Bembus.

In civil knowledge.

Justinian's Institutions, the Pandects and the whole course of the civil law. And both all antiquity and the law and statutes of our own realm, wherein so skilful ought he to be, as he dare profess it. For, the Nobles' palaces ought to be the whole country's Oracles. Plato had I almost overpassed, with whose laws and commonwealth, he ought, most familiarly acquaint him.

In the mathematics. Humfrey on astrology.

Arithmetic, can he not want. Geometry much helpeth, to placing, framing and conveying of buildings. Great delight and profit, bringeth Geography. But Astrology, I see so ravened, embraced, and devoured by many, as they need no spur to it but rather a bridle from it, no trumpeter to encourage them, but a chider to

a Presumably Humfrey refers to such books as the following, which I find in book-catalogues. The dates are later than Humfrey, but clearly a similar book was extant in his time.

Sibylline Oracles.-Sibyllina Oracula Gr. Lat. cum Notis illustrata D. Joanne Opsopro Brettano, engraved title and 10 fine engravings-Oracula Magica Zoroastris cum Scholiis Plethonis et Pselli nunc primum editi.-Oracula Metrica Jovis Appollinis Hecates Serapidis et aliorum, Græce et Latine, in one thick vol, 8vo. Paris, 1599, and again 1607.

Blondel (David).-Treatise of the Sibyls so highly celebrated by the Antient Heathens, Englished by J. Davies, of Kidwelly, sm. folio. 1681. First Edition, dedicated to Sir Edw. Maunsell of Margam, in the co. of Glamorgan.