Petrus Paulus Vergerius
Concerning Liberal Studies (ca. 1404)

Excerpted from the Original Electronic Text at Hanover Historical Texts Project.
 

Petrus Paulus Vergerius was a professor of logic in Padua and Florence in the late 1300s. "Concerning Liberal Studies" is part of a larger treatise on character and education. It takes the form of a letter of Ubertinus of Carrara, whose father was Vergerius's patron, the lord of Padua. The treatise was widely read and widely praised well into the 1500s, and it continues to be assigned often in college courses. -smv

{1}§1. Your grandfather, Francesco I, a man distinguished for his capacity in affairs and for his sound judgment, was in the habit of saying that a parent owes three duties to his children. The first of these is to bestow upon them names of which they need not feel ashamed. For not seldom, out of caprice, or even indifference, or perhaps from a wish to perpetuate a family name, a father in naming his child inflicts upon him a misfortune which clings to him for life. The second obligation is this: to provide that his child be brought up in a city of distinction, for this not only concerns his future self-respect, but is closely connected with the third and most important care which is due from father to son. This is the duty of seeing that he be trained in sound learning. For no wealth, no possible security against the future, can be compared with the gift of an education in grave and liberal studies. By them a man may win distinction for the most modest name, and bring honour to the city of his birth however obscure it may be. But we must remember that whilst a man may escape from the burden of an unlucky name, or from the contempt attaching to a city of no repute, by changing the one or quitting the other, he can never remedy the neglect of early education. The foundation, therefore, of this last must be laid in the first years of life, the disposition moulded whilst it is susceptible and the mind trained whilst it is retentive.

{2}This duty, common indeed to all parents, is specially incumbent upon such as hold high station. For the lives of men of position are passed, as it were, in public view; and are fairly expected to serve as witness to personal merit and capacity on part of those who occupy such exceptional place amongst their fellow men. You therefore, Ubertinus, the bearer of an illustrious name, the representative of a house for many generations sovereign in our ancient and most learned city of Padua, are peculiarly concerned in attaining this excellence in learning of which we speak. Our name, our birthplace, are not of our own choice. Progress in learning, on the other hand, as in character, depends largely on ourselves, and brings with it its own abiding reward. But I know that I am urging one who needs no spur. Can I say more than this?--continue as you have begun; let the promise of the future be consistent with your performance in the past.

{3}To you, therefore, I have addressed this Tractate upon the principles of Learning and of Conduct: by which I intend the subjects and the manner of study in which youth may be best exercised, and the actions which it behoves them to pursue, or to avoid, in the course of their daily life. Although addressed to you, it is intended for all who, blessed by nature with quickened minds and lofty aims, desire to shew by their l ives their gratitude for such gifts. For no liberal mind will readily sink into mere sloth or become absorbed in the meaner side of existence.

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{4}§3. We call those studies liberal which are worthy of a free man; those studies by which we attain and practise virtue and wisdom; that education which calls forth, trains and develops those highest gifts of body and of mind which ennoble men, and which are rightly judged to rank next in dignity to virtue only. For to a vulgar temper gain and pleasure are the one aim of existence, to a lofty nature, moral worth and fame. It is, then, of the highest importance that even from infancy this aim, this effort, should constantly be kept alive in growing minds. For I may affirm with fullest conviction that we shall not have attained wisdom in our later years unless in our earliest we have sincerely entered on its search. . . . But all alike must in those early years,

'Dum faciles animi iuvenum, dum mobilis aetas,' whilst the mind is supple, be inured to the toil and effort of learning. Not that education, in the broad sense, is exclusively the concern of youth. Did not Cato think it honourable to learn Greek in later life? Did not Socrates, greatest of philosophers, compel his aged fingers to the lute?

{5}In your own case, Ubertinus, you had before you the choice of training in Arms or in Letters. Either holds a place of distinction amongst the pursuits which appeal to men of noble spirit; either leads to fame and honour in the world. It would have been natural that you, the scion of a House ennobled by its prowess in arms, should have been content to accept your father's permission to devote yourself wholly to that discipline. But to your great credit you elected to become proficient in both alike: to add to the career of arms traditional in your family, an equal success in that other great discipline of mind and character, the study of Literature.

{6}There was courage in your choice. For we cannot deny that there is still a horde--as I must call them--of people who, like Licinius the Emperor, denounce learning and the Arts as a danger to the State and hateful in themselves. In reality the very opposite is the truth. However, as we look back upon history we cannot deny that learning by no means expels wickedness, but may be indeed an additional instrument for evil in the hands of the corrupt. To a man of virtuous instincts knowledge is a help and an adornment; to a Claudius or a Nero it was a means of refinement in cruelty or in folly. . . . Consider the necessity of the literary art to one immersed in reading and speculation; and its importance to one absorbed in affairs. To be able to speak and write with elegance is no slight advantage in negotiation, whether in public or private concerns. Especially in administration of the State, when intervals of rest and privacy are accorded to a prince, how must he value those means of occupying them wisely which the knowledge of literature affords to him! . . .

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{7}I attach great weight to the duty of handing down this priceless treasure to our sons unimpaired by any carelessness on our part. How many are the gaps which the ignorance of past ages has wilfully caused in the long and noble roll of writers! Books--in part or in their entirety--have been allowed to perish. What remains of others is often sorely corrupt, mutilated, or imperfect. It is hard that no slight portion of the history of Rome is only to be known through the labours of one writing in the Greek language; it is still worse that this same noble tongue, once well nigh the daily speech of our race, as familiar as the Latin language itself, is on the point of perishing even amongst its own sons, and to us Italians is already utterly lost, unless we except one or two who in our time are tardily endeavouring to rescue something--if it be only a mere echo of it--from oblivion.

{8}We come now to the consideration of the various subjects which may rightly be included under the name of 'Liberal Studies.' Amongst these I accord the first place to History, on grounds both of its attractiveness and of its utility, qualities which appeal equally to the scholar and to the statesman. Next in importance ranks Moral Philosophy, which indeed is, in a peculiar sense, a 'Liberal Art,' in that its purpose is to teach men the secret of true freedom. History, then, gives us the concrete examples of the precepts inculcated by philosophy. The one shews what men should do, the other what men have said and done in the past, and what practical lessons we may draw therefrom for the present day. I would indicate as the third main branch of study, Eloquence, which indeed holds a place of distinction amongst the refined Arts. By philosophy we learn the essential truth of things, which by eloquence we so exhibit in orderly adornment as to bring conviction to differing minds. And history provides the light of experience-- a cumulative wisdom fit to supplement the force of reason and the persuasion of eloquence. For we allow that soundness of judgment, wisdom of speech, integrity of conduct are the marks of a truly liberal temper.

{9} . . . It [the Art of Letters] is a study adapted to all times and to all circumstances, to the investigation of fresh knowledge or to the re-casting and application of old. Hence the importance of grammar and of the rules of composition must be recognised at the outset, as the foundation on which the whole study of Literature must rest; and closely associated with these rudiments, the art of Disputation or Logical argument. The function of this is to enable us to discern fallacy from truth in discussion. Logic, indeed, as setting forth the true method of learning, is the guide to the acquisition of knowledge in whatever subject. Rhetoric comes next, and is strictly speaking the formal study by which we attain the art of eloquence; which, as we have just stated, takes the third place amongst the studies specially important in public life. . . .

[Vergerius continues with a discussion of Poetry, Music, Arithmetic, Geometry, the "science of the Stars," and Nature. He also discusses the "three great profession al disciplines: Medicine, Law, and Theology.]

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{10} Respecting the general place of liberal studies, we remember that Aristotle would not have them absorb the entire interests of life: for he kept steadily in view the nature of man as a citizen, an active member of the State. For the man who has surrendered himself absolutely to the attractions of Letters or of speculative thought follows, perhaps, a self-regarding end and is useless as a citizen or as prince.

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{11}§ 5. In what I have written thus far upon the choice of studies I have had regard more particularly to those whose temperament inclines them to Learning rather than to War. But where an active frame is conjoined to a vigorous intellect a true education will aim at the efficient training of both--the Reason, that it may wisely control, the Body, that it may promptly obey. So that if we be involved in arms we may be found ready to defend our rights or to strike a blow for honour or power. Especially must the education of a Prince accord a high place to instruction in the art of war, not less than to training in the arts of peace. . . .

{12}Now war involves physical endurance as well as military skill. So that from his earliest years a boy must be gradually inured to privations and grave exertion, to enable him to bear strain and hardship when he reaches manhood. . . . This physical power, also, is accompanied by a contempt of death and by a consequent invincible courage. For all ought to regard life as of less moment than noble action. . . .If death comes we shall meet it manfully, and, if need be, go to welcome it cheerfully. Even if it seem to come untimely, we shall still have had our opportunities. . . .

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{13}§ 7. In offering this Treatise to you, Ubertinus, I end as I began. You do not need my insistence; follow the instincts of your best self, and you will be found worthy. If I seem to flatter you, it is that I look confidently to see you fulfil the promise of your youth. Should you prove me a true prophet, you will reap the praise of men, not of your own day alone, but, if my pen avail, of days far distant. Should you, however, disappoint my hopes, there is one, at least, who will be forced to admit, with sorrow, that nothing was lacking to you but yourself.