Two causes, besides the inspiration of the reforming spirit of the age, may be considered in regard to the advance of Englishwomen. The first was the association of the sexes in so many spheres. Foreign ambassadors note of the women that they go everywhere with their husbands, even to outdoor sports, such as hunting and hawking. In the semi-religious guilds established for good fellowship and a community of good works through life, and common prayers for each other at death, the initial and nobler forerunner of the modern Club, women joined freely in equal numbers and with privileges equal to men, the same standard of morality being demanded from each.
Most of the trade guilds were open to women by inheritance or by apprenticeship, and all were open to the widows of freemen. Women went to all the guild dinners with their male relatives; they went to the secret Bible readings, to the public sermons, and when the time came, to the theatres.
The other cause lay in the fact that the higher education of women was distinctly fashionable. I do not think that the reason it became so has ever been sufficiently realized.
Our natural detestation of Spanish religious intolerance and our political rivalry with Spain have blinded our eyes to much that we owed to that country. The widening of our geographical horizon seemed to stimulate and suggest new poetic ideas. There is no doubt that the English Sebastian Cabot did much for his country, but a greater halo of romance and wonder floated over the sails of Columbus that bore him to the golden islands of the Spanish Main. But women, as a sex, owed something more to Spain than the dreams of El Dorado, for thence came, early in the century, the noble but unfortunate Queen Katharine of Aragon. It was her intelligent culture that first made the higher education of women fashionable in the best sense of the word. She was the youngest of the four distinguished daughters of the “Ferdinand and Isabella to whom Columbus gave a new world.” Isabella was the most learned woman of her time, and she had taken special care of the education of her daughters.
When Katharine came to England as the affianced bride of Prince Arthur, the greatest lady in the land was the King’s mother, Margaret, the Countess of Richmond and Derby. She was a woman of wonderful abilities, with a tenacious memory and a piercing wit. She spoke French fluently, and had some acquaintance with Latin, but she always regretted that in her youth she had not made herself mistress of that language. She was very pious. About the beginning of the sixteenth century she translated out of French a Latin book called “The Mirroure of Gold for the Sinful Soul,” and “The Fourth Book of Dr. John Gerson’s Treatise of the Imitation and Following the Life of Christ.” She also commanded other translations, was a patroness of learned men, founded lectureships, schools, colleges, almshouses, and decided and wrote down the orders for state etiquette and the management of the Royal household.
But the culture of Katharine was more varied and liberal, and during the period of her supremacy she did much to mould the tastes of the Court. Everything that was best in Henry responded to her influence; it was only when he turned from her that his character began to change for the worse. Learned men sought her Court and her favour. Erasmus dedicated to her his book on “Christian Matrimony,” Ludovico Vives his work on “Education.”
The first sixteenth-century woman student of whose training we have any clear information was her sole surviving daughter, Mary Tudor, born 18 February 1515-16. The third day after, she was christened, confirmed, and proclaimed Princess. Not only had she a nurse selected in Catharine, wife of Leonard Pole, Esq., but a “Lady Maistress,” or governess, in Lady Margaret Bryan, a lady of great good sense and ability. The Countess of Salisbury was made State governess and head of her household.
Dr. Linacre, the learned physician, who had formerly been one of Prince Arthur’s tutors, was appointed her physician and her instructor in Latin. He wrote a Latin grammar for the child’s use, which seems crabbed enough to modern minds of riper years, and dedicated it to her with a complimentary preface, in which he speaks with praise of her docility and love of learning. This is all the more remarkable when we remember that Linacre died when she was eight years old. Lilly, who brought out later editions of this grammar, added his praises to those of Linacre. To Queen Katharine we may be said to owe the first treatise on the “Theory of Education for Women.”
Ludovico Vives, born 1492 in Valentia, who was accounted one of the three most learned men in Europe, was one of her correspondents. Knowing her desire to educate her daughter wisely, he published a treatise on the “Education of a Christian Woman” (1523), and dedicated it to her as the most learned woman of her age. (This was translated into English, and published in 1541, thus becoming the guide to many sixteenth-century mothers.) Queen Katharine asked him to draw up a special further course of study for her daughter, which he did. His works are even yet well worthy of study.
He considers the intellects of women inferior to those of men, but he would not on that account refuse them instruction, which they needed the more to develop their character. He said that a learned woman rarely or never failed in virtue. He did not fix the age at which they should commence to learn, but remarked that they should learn sewing and knitting at the same time as reading. He is not particular whether they begin their serious study in their sixth or seventh year, but of the seriousness of the study there is no doubt—in science, philosophy, and languages. He knows hard work is not agreeable to all women, any more than it is to all men. He does not speak of Art: there was no Art-culture in his day beyond illuminations and embroidery; but, strange to say, he does consider hygiene, air, exercise, the amount of sleep necessary, the due hardness of the bed. He has a chapter on decoration, and says hard things of the face-painting of the period. “How can a woman weep for her sins, when her tears would stain her face?” She should not over-dress. (He blamed the painters who represented the Virgin Mary with robes of silk and ornaments.) She should have no affectation, she should be modest in society, but when she does talk she should be able to talk well. Her parents should choose her husband; affection will come after marriage. But he disapproved of precocious marriages, and thought seventeen or eighteen years the lowest age possible. There ought to be no rejoicings at a marriage, because the results are very uncertain. He gives advice regarding servants, showing that the domestic troubles of to-day existed even then. A woman should know a little medicine, so as not to call in the doctor and apothecary continually. Even a girl should set aside an hour daily for meditation and prayer. She should read the Gospels and the Fathers; for recreation, moral stories, such as stories from the Bible, from Papyrius in Aulus Gellius, of Lucretia in Livy, and of the patient Griselda, but no romances.