75 2 THE POPULAR SCIENCE MONTHLY. 



ing their trivium and quadrivium in the cloister schools and cathedral 

 schools. Scholastic philosophy had turned the activities of reason 

 into unqualified support of the doctrines of religion. " New things 

 seem now to take place upon the face of the earth. Copernicus dis- 

 covers the sun-system, Columbus beholds another side of this great 

 world, Magellan marks out the true form of the earth, Bacon applies 

 his intellect to the formation of science." As we thus abruptly state 

 these things, and as we consider their immense influence upon later 

 history, it seems as though they came like new creations, suddenly 

 thrust in upon the world's life, disconnected with all that preceded 

 them, having no natural causes in the antecedent ages. It is the 

 delightful task of history to present a development^ to show the con- 

 nections, be they ever so hidden, between the changing phenomena of 

 human life. We may rest assured that not one among these startling 

 events which make up the Reformation era is without its natural causes 

 in the preceding times. Our task, however, is to follow education 

 amid the changes that are taking place. Since religion was at the 

 bottom of everything when the middle ages were closing, it follows, 

 necessarily, that any radical reformation would appear first of all and 

 most powerfully in religion. We know that the conflict which Luther 

 brought to the daylight was a religious conflict, and we also realize 

 that education could not be reached except through religion, as this 

 was the supreme power controlling all the activities of men. Let us 

 say, then, that the Church was divided into Catholic and Protestant. 

 How was education affected by this division ? Not so remarkably or 

 beneficially as many would have expected. Luther, and those who 

 worked with him, understood the power of education and wrote much 

 upon the subject, yet they could not establish education rightly, and 

 for a very plain reason. They needed help from the schools, they 

 needed a training for their special teachings. The time was a time 

 for self-defense. Therefore, after the Reformation had well set in, and 

 after the reformers had established schools of all grades for their own 

 children, we see no change in education except that it was made to 

 support the Protestant religion in addition to the older faith. It was 

 religion still with which education was vitally connected, and the 

 reformers made no advance beyond the old scholastic system. When, 

 therefore, we look at education after the Reformation was a fact, we 

 find it still in the complete control of religion. We see two churches 

 instead of one, and all the development or change that education could 

 experience must be in the line of these church organizations. 



In the Catholic Church education passed under the control of that 

 wonderful order, the Jesuits. The Society of Jesus was a reforma- 

 tion within the Catholic Church, and the order exercised enormous 

 influence. It reached directly into school and family, and made its 

 teachings profoundly felt. These schools of the Jesuits taught, in 

 addition to the ancient languages, mathematics, history, natural phi- 



