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this passage occurs is, as will presently be shown, as apocryphal as that of which it professes to be the continuation; but even if we waive the question of its authenticity, there is here no hint of any sort of incorporation or public establishment whatever; the description is merely that of a school set on foot and conducted by an association of private individuals. And even this private school would seem to have been first opened in the year 1109, although there may possibly have been other schools taught in the place before. It may be gathered from what is added, that at the time when the account, if it was written by Peter of Blois, must have been drawn up (the latter part of the same century), the school founded by Gislebert and his companions had attained to great celebrity; but there is nothing to lead us to suppose that it had even then become more than a very distinguished school. "From this little fountain," he says, "which hath swelled into a great river, we now behold the city of God made glad, and all England rendered fruitful, by many teachers and doctors issuing from Cambridge, after the likeness of the holy Paradise."

Notwithstanding, however, the rising reputation of Oxford and Cambridge, the most ambitious of the English students continued to resort for part of their education to the more distinguished foreign schools during the whole of the twelfth century. Thus, it is recorded that several volumes of the Arabian philosophy were brought into England by Daniel Merlac, who, in the year 1185, had gone to Toledo to study mathematics. Salerno was

in Rerum Anglicarum Scriptores Veteres: Oxon. 1684, p. 114. The translation is that given by Henry in his History of Britain.

still the chief school of medicine, and Bologna of law, although Oxford was also becoming famous for the latter study. But, as a place of general instruction, the University of Paris stood at the head of all others. Paris was then wont to be styled, by way of pre-eminence, the City of Letters. So many Englishmen, or, to speak more strictly, subjects of the English crown, were constantly found among the students at this great seminary, that they formed one of the four nations into which the members of the university were divided. It would appear from the following verses of Negel Wircker, an English student at Paris in 1170, that his countrymen, whom they describe, were already noted for that spirit of display and expense which still makes so prominent a part of their continental reputation :

Moribus egregii, verbo vultuque venusti,
Ingenio pollent, consilioque vigent,
Dona pluunt populis, et detestantur avaros,
Fercula multiplicant, et sine lege bibunt.*

Of noble manners, gracious look and speech,
Strong sense, with genius brightened, shines in each.
Their free hand still rains largess; when they dine
Course follows course, in rivers flows the wine.

Among the students at the University of Paris in the twelfth century are to be found nearly all the most distinguished names among the learned of every country. One of the teachers, the celebrated Abelard, is said to have alone had as pupils twenty persons who afterwards became cardinals, and more than fifty who rose to be bishops and archbishops. Thomas à Becket received part of his

* These verses are preserved by A. Wood, Antiq. Oxon.,

p. 55.

education here. Several of the most eminent teachers were Englishmen. Among these may be particularly mentioned Robert of Melun (so called from having first taught in that city), and Robert White, or Pullus, as he is called in Latin. Robert of Melun, who afterwards became Bishop of Hereford, distinguished himself by the zeal and ability with which he opposed the novel views which the rising sect of the Nominalists were then introducing both into philosophy and theology. He is the author of several theological treatises, none of which, however, have been printed. Robert White, after teaching some years at Paris, where he was attended by crowded audiences, was induced to return to his own country, where he is said to have read lectures on theology at Oxford for five years, which greatly contributed to spread the renown of that rising seminary. After having declined a bishopric offered to him by Henry I., he went to reside at Rome in 1143, on the invitation of Celestine II., and was soon after made a cardinal and chancellor of the holy see. One work written by him has been printed, a summary of theology, under the then common title of 'The Book of Sentences,' which has the reputation of being distinguished by the superior correctness of its style and the lucidness of its method.

Another celebrated name among the Englishmen who are recorded to have studied at Paris in those days is that of Nicolas Breakspear, who afterwards became pope by the title of Adrian IV. But, above all others, John of Salisbury deserves to be here mentioned. It is in his writings that we find the most complete account that has reached us not only of the mode of study followed at Paris, but of the entire learning of the age.


At this time those branches of literary and scientific knowledge which were specially called the arts were considered as divided into two great classes,-the first or more elementary of which, comprehending Grammar, Rhetoric, and Logic, was called the Trivium: the second, comprehending Music, Arithmetic, Geometry, and Astronomy, the Quadrivium. The seven arts, so classified, used to be thus enumerated in a Latin hexameter:Lingua, Tropus, Ratio, Numerus, Tonus, Angulus, Astra; or, with definitions subjoined, in the two still more singularly constructed verses,—

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Gram. loquitur, Dia. vera docet, Rhet. verba colorat, Mus. cadit, Ar. numerat, Geo. ponderat, Ast. colit astra. John of Salisbury speaks of this system of the sciences as an ancient one in his day. "The Trivium and Quadrivium," he says, in his work entitled 'Metalogicus,' were so much admired by our ancestors in former ages, that they imagined they comprehended all wisdom and learning, and were sufficient for the solution of all questions and the removing of all difficulties; for whoever understood the Trivium could explain all manner of books without a teacher; but he who was farther advanced, and was master also of the Quadrivium, could answer all questions and unfold all the secrets of nature." The present age, however, had outgrown the simplicity of this arrangement; and various new studies had been added to the ancient seven, as necessary to complete the circle of the sciences and the curriculum of a liberal education.


It was now, in particular, that Theology first came to be ranked as a science. This was the age of St. Bernard, the last of the Fathers, and of Peter Lombard, the first of the Schoolmen. The distinction between these two classes of writers is, that the latter do, and the former do not, treat their subject in a systematizing spirit. The change was the consequence of the cultivation of the Aristotelian Logic and Metaphysics. When these studies were first introduced into the schools of the West, they were wholly unconnected with theology. But, especially at a time when all the learned were churchmen, it was impossible that the great instrument of thought and reasoning could long remain unapplied to the most important of all the subjects of thought—the subject of religion. It would appear, as has been already stated, that John Erigena and other Irish divines introduced philosophy and metaphysics into the discussion of questions of religion as early as the eighth century; and they are consequently entitled to be regarded as having first set the example of the method afterwards pursued by the schoolmen. But although the influence of their writings may probably be traced in preparing the way for the introduction of the scholastic system, and also, afterwards, perhaps, in modifying its spirit, that system was derived immediately, in the shape in which it appeared in the eleventh and twelfth centuries, from another source. Erigena was a Platonist; the spirit of his philosophy was that of the school of Alexandria. But the first schoolmen, properly so called, were Aristotelians; they drew their logic and metaphysics originally from the Latin translations of the works of Aristotle made from the Arabic. How far. if at all they may also have been

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