French school. For he proclaimed the social outlook, expressed in such terms as "We (scholars) must transfer our solicitude (from princes) to the people." And again: "Having acquired our knowledge, we must turn it to usefulness, and employ it to the common good."

This work of Vives on education is entitled 'de Disciplinis.' It is divided into two parts—the “de corruptis Artibus," libri vii, and the "de tradendis Disciplinis," libri v. The former part deals with the degeneration of knowledge since the classical times, when the liberal arts flourished. There is to be found here an immense amount of interesting material-probably, on the whole, the best picture in a single work, of the state of the whole range of knowledge at the beginning of the sixteenth century. The second part, the “de tradendis Disciplinis," or the "Transmission of Knowledge," may be described as the positive or constructive side of Vives' treatment of education, with his educational theory. The five books deal with educational origins, schools, language teaching, higher studies, studies and life; and a charming study of the scholar's life and character, as it should manifest itself both to itself and to the world.

Vives is the first writer to ground education on psychology. "Observe the child, and adapt your aims and methods to his needs," may be said to be his main principle. Only those fit for the higher learning should proceed to it. The slow wits are more to be trusted than the quick.

But conferences

of masters of each school should meet every few

months and determine individual procedure for each boy. The vernacular should be the medium of instruction, not Latin. Boys should be allowed in playing times (contrary to the custom of the times), to speak to one another in the vernacular. All languages, Latin included, should be taught by the direct method. Grammar-teaching should be brought to a minimum. Reading of authors, acquisition of the knowledge-material to be found in foreign writers is the chief and first concern. Vives was the first to attach importance to the teaching of modern history. He thinks that Froissart, Monstrelet, Comines and the Spanish Valera "are not less worthy of being known and read than the majority of Greek and Latin historians." He has much to say as to the importance of religious education. Pupils should "enter into their schools full of reverence, as if into holy temples." Education has for its purpose the culture of the mind. It is not merely the instrument for acquiring honours or money. Payment of teachers should not be based upon capitation fees, but should be arranged by the State, so that teachers' salaries should be "just as much as a good man would desire, but such as a bad man would despise." Teachers should not be anxious for large numbers of pupils, but for excellent, intrinsic work. "Christ taught for our service, not for His own ostentation." "Who can bewail the fewness of his scholars, when the Creator of the world was satisfied with a school of twelve men?"

The chief feature of Vives' treatise is this demand for the highest and most disinterested work of the teacher, and the glow and love of acquisition of

knowledge on the part of the pupil. Sir Thomas
More had written his Utopia, where even the sea-
faring man was excellently trained in Greek as well
as in Latin. Vives, who was one of the happy band
of visitors to More's house at Chelsea, is characterised
by the same spirit. Both were not only learned
men, but also lovers of knowledge. The spirit of
Vives' treatment of education may be stated in his
own words: "If you think, friends, that I seem to
offer right judgments, see well to it that you give
your adherence to them, because they are true,
not because they are mine.
You, who seek
truth, make your stand, wherever you think that
she is."

And so, in studying Vives, as we must do in the search for origins and sources of modern education, economics and of sociology, as well as of the more classical humanist subjects, we find the immense gift added unto us of coming into contact with a remarkably all-round human being, of a rich, truthseeking, fearless and lovable personality, as attractive as a man as he was distinguished as a manysided scholar. And yet, as a scholar, we remember his eminence: "Budé, Erasmus and Vives were the most learned men of their century, and, as it were, triumvirs of the Republic of Letters."

VOL. I, N.S.

THE UNIVERSITY

LIBRARIES

OF GEORGIA

WALT WHITMAN AND AMERICA.

BY THE RIGHT HON. LORD CHARNWOOD,
M.A., F.R.S.L.

[Read February 20th, 1918.]

THIS paper is the outcome of a mistake. If I can prevent that mistake from causing you quite as much vexation as it has caused me, I must make a clean breast of it; I shall thus in any case show you that I have not, in inviting you to hear me upon Walt Whitman and America, played on you a discourteous and feeble practical joke.

I lately made some study of American political history. In doing so I came upon observations scattered about in Walt Whitman's prose writings which illuminated for me the life and events of his time. I became also more deeply interested than before in a reflection which has probably occurred at some time to many of us, but which forms the staple of all his most serious writing, namely that the United States of America seem to present an enormous mass of new material for poetry, and yet have produced relatively little literature that is great or characteristic. I recalled the time when I had read Walt Whitman's own poetry and found in much of it a singular charm, and it occurred to me that some few things which I should like to say about America, particularly to say to such an VOL. I, N.S.

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