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Rh vif éclat; c’est par elle que notre influence morale s’est exercée en souveraine dans le monde. Les humanités doivent être protégées contre toute atteinte et fortifiées. Elles font partie du patrimoine national.

“L’esprit classique n’est pas incompatible avec l’esprit moderne. Il est de tous les temps, parce qu’il est le culte de la raison claire et libre, la recherche de la beauté harmonieuse et simple dans toutes les manifestations de la pensée.”

By the scheme introduced in these memorable terms the course of seven years is divided into two cycles, the first cycle (of four years) having two parallel courses: (1) without Greek or Latin, and (2) with Latin, and with optional Greek at the beginning of the third year. In the second cycle (of three years) those who have been learning both Greek and Latin, and those who have been learning neither, continue on the same lines as before; while those who have been learning Latin only may either (1) discontinue it in favour of modern languages and science, or (2) continue it with either. As an alternative to the second cycle, which normally ends in the examination for the baccalauréat, there is a shorter course, mainly founded on modern languages or applied science and ending in a public examination without the baccalauréat. The baccalauréat, however, has been condemned by the next minister, M. Briand, who prefers to crown the course with the award of a school diploma (1907).

See H. Lantoine, Histoire de l’enseignement secondaire en France au XVII&#8202;e siècle (1874); A. Sicard, Les Études classiques avant la Révolution (1887); Sainte-Beuve, Port-Royal, vols. i.-v. (1840–1859), especially iii. 383-588; O. Gréard, Education et instruction, 4 vols., especially “Enseignement secondaire,” vol. ii. pp. 1-90, with conspectus of programmes in the appendix (1889); A. Ribot, La Réforme de l’enseignement secondaire (1900); G. Leygues, Plan d’études, &c. (1902); H. H. Johnson, “Present State of Classical Studies in France,” in Classical Review (December 1907). See also the English Education Department’s Special Reports on Education in France (1899). The earlier literature is best represented in England by Matthew Arnold’s Schools and Universities in France (1868; new edition, 1892) and A French Eton (1864).

3. The history of education in Germany since 1500 falls into three periods: (a) the age of the Revival of Learning and the Reformation (1500–1650), (b) the age of French influence (1650–1800), and (c) the 19th century.

(a) During the first twenty years of the 16th century the reform of Latin instruction was carried out by setting aside the old medieval grammars, by introducing new manuals of classical literature, and by prescribing the study of classical authors and the imitation of classical models. In all these points the lead was first taken by south Germany, and by the towns along the Rhine down to the Netherlands. The old schools and universities were being quietly interpenetrated by the new spirit of humanism, when the sky was suddenly darkened by the clouds of religious conflict. In 1525–1535 there was a marked depression in the classical studies of Germany. Erasmus, writing to W. Pirckheimer in 1528, exclaims: “Wherever the spirit of Luther prevails, learning goes to the ground.” Such a fate was, however, averted by the intervention of Melanchthon (d. 1560), the

praeceptor Germaniae, who was the embodiment of the spirit of the new Protestant type of education, with its union of evangelical doctrine and humanistic culture. Under his influence, new schools rapidly rose into being at Magdeburg, Eisleben and Nuremberg (1521–1526). During more than forty years of academic activity he not only provided manuals of Latin and Greek grammar and many other text-books that long remained in use, but he also formed for Germany a well-trained class of learned teachers, who extended his influence throughout the land. His principal ally as an educator and as a writer of text-books was Camerarius (d. 1574). Precepts of style, and models taken from the best Latin authors, were the means whereby a remarkable skill in the imitation of Cicero was attained at Strassburg during the forty-four years of the headmastership of Johannes von Sturm (d. 1589), who had himself been influenced by the De disciplinis of J. L. Vivès (1531), and in all his teaching aimed at the formation of a sapiens atque eloquens pietas. Latin continued to be the living language of learning and of literature, and a correct and elegant Latin style was regarded as the mark of an educated person. Greek was taught in all the great schools, but became more and more confined to the study of the Greek Testament. In 1550 it was proposed in Brunswick to

banish all “profane” authors from the schools, and in 1589 a competent scholar was instructed to write a sacred epic on the kings of Israel as a substitute for the works of the “pagan” poets. In 1637, when the doubts of Scaliger and Heinsius as to the purity of the Greek of the New Testament prompted the rector of Hamburg to introduce the study of classical authors, any reflection on the style of the Greek Testament was bitterly resented.

The Society of Jesus was founded in 1540, and by 1600 most of the teachers in the Catholic schools and universities of Germany were Jesuits. The society was “dissolved” in 1773, but survived its dissolution. In accordance with the Ratio Studiorum of Aquaviva (1599), which

long remained unaltered and was only partially revised by J. Roothaan (1832), the main subjects of instruction were the litterae humaniores diversarum linguarum. The chief place among these was naturally assigned to Latin, the language of the society and of the Roman Church. The Latin grammar in use was that of the Jesuit rector of the school at Lisbon, Alvarez (1572). As in the Protestant schools, the principal aim was the attainment of eloquentia. A comparatively subordinate place was assigned to Greek, especially as the importance attributed to the Vulgate weakened the motive for studying the original text. It was recognized, however, that Latin itself (as Vivès had said) was “in no small need of Greek,” and that, “unless Greek was learnt in boyhood, it would hardly ever be learnt at all.” The text-book used was the Institutiones linguae Graecae of the German Jesuit, Jacob Gretser, of Ingolstadt (c. 1590), and the reading in the highest class included portions of Demosthenes, Isocrates, Plato, Thucydides, Homer, Hesiod, Pindar, Gregory of Nazianzus, Basil and Chrysostom. The Catholic and Protestant schools of the 16th century succeeded, as a rule, in giving a command over a correct Latin style and a taste for literary form and for culture. Latin was still the language of the law-courts and of a large part of general literature. Between Luther and Lessing there was no great writer of German prose.

(b) In the early part of the period 1650–1800, while Latin continued to hold the foremost place, it was ceasing to be Latin of the strictly classical type. Greek fell still further into the background; and Homer and Demosthenes gradually gave way to the Greek Testament. Between

1600 and 1775 there was a great gap in the production of new editions of the principal Greek classics. The spell was only partially broken by J. A. Ernesti’s Homer (1759 f.) and Chr. G. Heyne’s Pindar (1773 f.).

The peace of Westphalia (1648) marks a distinct epoch in the history of education in Germany. Thenceforth, education became more modern and more secular. The long wars of religion in Germany, as in France and England, were followed by a certain indifference as to disputed

points of theology. But the modern and secular type of education that now supervened was opposed by the pietism of the second half of the 17th century, represented at the newly-founded university of Halle (1694) by A. H. Francke, the professor of Greek (d. 1727), whose influence was far greater than that of Chr. Cellarius (d. 1707), the founder of the first philological Seminar (1697). Francke’s contemporary, Chr. Thomasius (d. 1728), was never weary of attacking scholarship of the old humanistic type and everything that savoured of antiquarian pedantry, and it was mainly his influence that made German the language of university lectures and of scientific and learned literature. A modern education is also the aim of the general introduction to the nova methodus of Leibnitz, where the study of Greek is recommended solely for the sake of the Greek Testament (1666). Meanwhile, Ratichius (d. 1635) had in vain pretended to teach Hebrew, Greek and Latin in the space of six months (1612), but he had the merit of maintaining that the study of a language should begin with the study of an author. Comenius (d. 1671) had proposed to teach Latin by drilling his