lision on the subject. The crown, moreover, as in the Ferendon schools case, decided in 1344, absolutely declined to admit ecclesiastical patronage over the grammar schools of England. From about this same date the absolutism of the church over education was threatened in various directions.
The 'Black-Death' of 1348-9 had the result of driving foreign priests from the land. After the terrible ravages of the dread pestilence had been smoothed away by the hand of time, we find that one of the lasting economic results was the fact that priests of English birth and speech served the churches and schools. We know this from contemporary documents. John de Trevisa tells us that immediately after the 'Black Death' John Cornwaile, master of grammar, 'chaunged the lore in gramer scole and construccioun of Frensche in to Englische'; and by the year 1385 'in alle the gramere scoles of Engelond, children leueth Frensche and construeth and lerneth an Englische.' The influence of Rome was diminished by the growth of a purely national English priesthood. At this very time the Lollard movement dealt a new blow at papal power. John Wyclif entirely repudiated Roman Catholicism, and his ideas rapidly permeated the country. Many Lollard schools were founded, while great and successful efforts were made by Wyclif's followers to protestantize the existing grammar and parochial schools. The revolt was so effective that by statute in 1401 and by the constitutions of Archbishop Clarendon in 1408, Lollard schools and Lollard schoolmasters were suppressed with violence, and for the space of some fifty years were apparently exterminated. In the meantime the Commons, possibly through fear of Rome or of Lollardy, or both, determined if possible to stop the spread of education among the unfree classes. The Articles of Clarendon more than two centuries before had forbidden villeins to become clerks without the permission of their lord and special manorial customs to the same effect were not unusual. The Commons determined to strengthen if possible these old feudal, customs—originally designed to preserve for the lord of the manor the labor of his hind—and in 1391 petitioned King Richard II. to ordain and command that henceforward no neif or villein should send his children to the schools for the purpose of enabling them to alter their social status by the acquisition of 'clergy.' Such a retrograde movement was impossible. Even in the twelfth century the serf had been able to struggle by means of education into a higher class,[1] and it was impossible now to close the door. The king, therefore, and boldly, rejected the petition, and in a few years the first statute of education, setting forth the right of man to education, became law. This act, passed in 1406 (7. Hen. IV. c. 17), declared that 'every man or woman, of what state or con-
- ↑ See the de nugis curialium (Distinc. 1, Cap. X.), by Walter Map (fl. 1180 A.D.).
