Readings in the History of Education: Mediaeval Universities

by Arthur O. Norton

II

THE RENAISSANCE OF THE TWELFTH CENTURY

During the twelfth century a great educational revival manifested itself in western Europe, following upon several centuries of intellectual decline or relative inactivity. Though its beginnings may be traced into the eleventh century, and though its culmination belongs to a much later period, the movement is often called the Renaissance of the Twelfth Century. In that century it first appears as a widely diffused and rapidly growing movement, and it then takes on distinctly the characteristics which mark its later development. The revival appears first in Italy and France; from these regions it spreads during the next three centuries into England, Spain, Germany, Denmark, Sweden, and Scotland.

Certain facts concerning this educational Renaissance should be clearly understood in connection with the following selections:

1. To men of the times it first showed itself as a renewal of activity in existing schools. Here and there appeared eminent teachers; to them resorted increasing numbers of students from greater and greater distances. In a few years some of these institutions became schools of international fame. The newly roused enthusiasm for study in France at the opening of the twelfth century is thus described by a modern writer:

The scholastic fever, which was soon to inflame the youth of the whole of Europe, had already set in. You could not travel far over the rough roads of France without meeting some footsore scholar, making for the nearest large monastery or cathedral town. Before many years, it is true, there arose an elaborate system of conveyance from town to town, an organization of messengers to run between the chateau and the school; but in the earlier days, and, to some extent, even later, the scholar wandered afoot through the long provinces of France. Robbers, frequently in the service of the lord of the land, infested every province. It was safest to don the coarse frieze tunic of the pilgrim, without pockets, sling your little wax tablets and stylus at your girdle, strap a wallet of bread and herbs and salt on your back, and laugh at the nervous folk who peeped out from their coaches over a hedge of pikes and daggers. Few monasteries refused a meal or a rough bed to the wandering scholar. Rarely was any fee exacted for the lesson given. For the rest, none were too proud to earn a few sous by sweeping, or drawing water, or amusing with a tune on the reed-flute; or to wear the cast-off tunics of their masters.[1]

This account refers to the study of logic and theology, which soon became dominant in Paris and in various cathedral schools in other parts of France. With slight modifications it would describe also the revival of interest in Roman law in Italy, especially at Bologna.

2. The revival was concerned mainly with professional, or—as later appeared—university, education. The prevailing interest was in Law, Medicine, Theology, and the philosophy of Aristotle. Schools of lower grade were much influenced by the intellectual activity of the times, but the characteristic product of this movement was the university. The universities, organized as corporations, with their teachers divided into faculties, their definite courses of study, their examinations, their degrees, their privileges, and their cosmopolitan communities of students, were not only the result of the revival, but they were institutions essentially new in the history of education, and the models for all universities which have since been established.

3. Between the latter part of the twelfth century and 1500 A.D. at least seventy-nine universities were established in western Europe. There may have been others of which no trace remains. Several of them were short-lived, some lasting but a few years; ten disappeared before 1500. Since that date twenty others have become extinct. The forty-nine European universities of to-day which were founded before 1500 have all passed through many changes in character and various periods of prosperity and decline, but we still recognize in them the characteristic features mentioned above, and the same features reappear in the "most modern, most practical, most unpicturesque of the institutions which now bear the name of 'University.'" This is one illustration of the statement on page 2 that the daily and hourly conduct of university affairs in the twentieth century is to a surprising degree influenced by what universities did seven centuries ago.

4. The term "University" has always been difficult to define. In the Middle Ages its meaning varied in different places, and changed somewhat in the centuries between 1200 and 1500 A.D. In these pages it signifies in general an institution for higher education; and "institution" means, not a group of buildings, but a society of teachers or students organized, and ultimately incorporated, for mutual aid and protection, and for the purpose of imparting or securing higher education. Originally, universities were merely guilds of Masters or Scholars; as such they were imitations of the numerous guilds of artisans and tradesmen already in existence. Out of the simple organization and customs of these guilds grew the elaborate organization and ceremonials of later universities.

There were two main types of university organization,—the University of Masters, and the University of Students. In the former,—which is the type of all modern universities,—the government and instruction of students were regulated by the Masters or Doctors. In the latter, these matters were controlled by the students, who also prescribed rules for the conduct of the Masters. Paris and Bologna were, respectively, the original representatives of these types. Paris was the original University of Masters; its pattern was copied, with some modifications, by the universities of England, Germany, Denmark, Sweden, and Scotland. Bologna was the archetypal University of Students; its organization was imitated, also with variations, by the universities Italy, France (except Paris), Spain, and Portugal.

In and after the thirteenth century, the place or school in which a university existed was almost always called a Studium Generale, i.e. a place to which students resorted, or were invited, from all countries. This term was used in contrast to Studium Particulare, i.e. any school in which a Master in a town taught a few scholars. In the Studium Generale instruction was given by several Masters, in one or more of the Faculties of Arts, Law, Medicine, and Theology. In time the term came to be synonymous with "University"; it is so used in this book.

5. The theoretically complete mediaeval university contained the four faculties of Arts, Theology, Law, and Medicine. These we find reproduced in some modern universities. Then, as now, however, it was not common to find them all equally well developed in any single institution; many possessed only two or three faculties, and some had but one. There are rare instances of five faculties, owing to the subdivision of Law. At Paris, the strongest faculties were those of Arts and Theology; Law and Medicine were in comparison but feebly represented. At Bologna, on the other hand, the study of Law was predominant, although the Arts, Medicine, and Theology were also taught there.

6. The studies pursued in the various faculties in and after the thirteenth century were in general as follows:

In the Faculty of Arts:

1. The "three philosophies"—Natural, Moral, and Rational—of Aristotle, together with his Logic, Rhetoric, and Politics. Of these, Logic and Rhetoric are included below.

2. The Seven Liberal Arts, comprising

{Grammar.
(a) {Rhetoric.
{Logic.

{Arithmetic.
(b) {Geometry.
{Music.
{Astronomy.

In the Faculty of Law:

1. The Corpus Juris Civilis, or body of Roman Civil Law, compiled at Constantinople 529-533 A.D., under direction of the Roman Emperor Justinian.

2. The Canon Law, or law governing the Church, of which the first part was compiled by the monk Gratian about the year 1142. His compilation of the Canon Law is usually referred to as the Decretum Gratiani.

In the Faculty of Theology:

1. The "Sentences" of Peter Lombard. 2. The Bible.

In the Faculty of Medicine:

1. The works of Hippocrates.
2. The works of Galen.
3. Medical treatises of various Arabic and Jewish writers of the
seventh century A.D. and later.

These studies will be described more fully in connection with the selections on pages 37-83.

Not all of the works mentioned under these divisions were included in the regular programme of any university; the actual studies required for the various degrees consisted rather in selections from these works. The selections chosen varied somewhat in different universities; moreover, the course in any given university changed from time to time. Consequently the degrees of A.B. and A.M., as well as degrees in Law, Medicine, and Theology, probably never represented exactly the same set of studies in any considerable number of universities, nor did they even represent exactly the same work for many years in any single university. This corresponds exactly with the situation in modern universities, although at present the variations in studies for the same degree are greater and the changes in any given university are usually more rapid than they were in the universities of the Middle Ages.

It is necessary to remember that all the text-books were in Latin. Those written originally in other tongues were translated into Latin. All university exercises were conducted in that language, and frequently the regulations required students to use Latin in conversation outside the lecture halls. Latin was, in short, the universal academic tongue. Obviously, the use of the same language everywhere facilitated the migration of students and teachers from one university to another.

7. Although the first universities were not established as organized institutions until the latter part of the twelfth century, the intellectual movement which gave rise to them was well under way a century earlier. It showed itself first in the rise of great teachers, some of whom were also notable scholars. There has never been a clearer demonstration of the central importance in education of the distinguished teacher:

At the beginning of the twelfth century three schools are distinguished in the contemporary literature above the multitude which had sprung into new life in France and were connected with so many of her cathedrals and religious houses. These three were at Laon, Paris, and Chartres. It would be more accurate to say, they were the schools of Anselm and Ralph, of William of Champeaux, and of Bernard Sylvester. For in those days the school followed the teacher, not the teacher the school. Wherever a master lived, there he taught; and thither, in proportion to his renown, students assembled from whatever quarter…. The tie was a personal one, and was generally severed by the master's death. A succession of great teachers in one place was a rare exception; nor is such an exception afforded by the history of any of the three schools to which we have referred.[2]

In these days, when education requires a more and more elaborate equipment of buildings, libraries, laboratories, and museums, it is no longer possible for teachers, however distinguished, to attract throngs of students to places absolutely unprovided with the resources for teaching, or to provide these resources anywhere on the spur of the moment In the twelfth century, on the contrary, the only necessary equipment consisted in the master, his small library which could be carried by one man; wax tablets, or pens, ink, and vellum or parchment for the students; and any kind of a shelter which would serve as a protection from the weather. Not even benches or chairs were necessary, for students commonly sat upon the straw-strewn floors of the lecture rooms. Thus the school might easily follow the teacher in his migrations, and easily sink into obscurity or disappear upon his death or cessation from teaching. The autobiography of Abelard (see page 14), recounts an experience unusual in itself, but perfectly illustrative of the point. After relating various misfortunes and persecutions he continues:

So I betook myself to a certain wilderness previously known to me, and there on land given to me by certain ones, with the consent of the Bishop of the region, I constructed out of reeds and straw a sort of oratory in the name of the Holy Trinity where, in company with one of our clergy, I might truly chant to the Lord: "Lo I have wandered far off, and have remained in the wilderness."

As soon as Scholars learned this they began to gather from every side, leaving cities and castles to dwell in the wilderness, and in place of their spacious homes to build small tabernacles for themselves, and in place of delicate food to live on herbs of the fields and coarse bread, and in place of soft couches to make up [beds of] straw and grass, and in place of tables to pile up sods.[3]

FOOTNOTES:

[Footnote 1: Adapted from Joseph McCabe, Abelard, pp. 7, 8.]

[Footnote 2: R.L. Poole, Illustrations from the History of Medieval
Thought, p. 109.]

[Footnote 3: Petri Abaelardi Opera, edd. Cousin et Jourdain, I, p. 25.]