Convent Education To A Girl example essay topic

The effects of Catholicism on the education of women in Renaissance Italy By Leni a ConstantinouAccording to Paul Grendler, the conservative, clerical pedagogical theorist Silvio Antonia no (1540-1603) reflected on women's educational status in Renaissance Italy in one of his written works, claiming that. ".. a girl (should not) learn 'pleading and writing poetry'; the vain sex must not reach too high... A girl should attend to sewing, cooking, and other female activities, leaving to men what was theirs". Apparently, this was the common-held view concerning women's education during that time. Although women were actually encouraged to literacy, their subservient social role as wives and mothers could not allow them to learn as much as men did (Grendler, 1989).

Women could not have possibly been employed or held a public office. Any attainable employment did not involve independent thought; matters concerning the ruling and well-being of society were left to men (Grendler, 1995). Therefore, they were encouraged to receive the kind of education that would prove useful for their primarily domestic role. It was not enough, therefore, for them to learn how to read and write; they had to hammer their knowledge into a matrix of virtue and piety.

The development and praise of literacy, the advances in printing and consequently the widespread introduction of books to the public and finally the Counter-Reformation, were factors that influenced the development of female education (Grendler, 1989). What I would like to argue in my paper is that Catholicism acted as a medium for the development of the literacy of women in Renaissance Italy. Within the Catholic church arose the need to draw people back to conservative Catholic traditions. This was, on a certain level, a response to the Protestant Reformation and to less conservative Humanist ideals that were spreading throughout Italy.

After the Council of Trent, a lot of emphasis was placed on the development of Christian virtues within individuals. What better way to achieve this than indoctrination? The knowledge of religious texts and rituals as well as the adoption of monastic virtues began to be seen as imperative. Women were granted educational privileges, primarily so that they could read religious texts. Convent education for young girls became popular amidst upper and middle class families (Strocchia, 1999). The Schools of the Christian Doctrine also served as a means towards acquiring literacy.

Most importantly though, these schools granted educational privileges to lower-class children, who were generally excluded from the kind of education that more well off people had access to (Grendler, 1995). Thus, we see that in a sense, Catholicism acted as a catalyst in the development of female education. Paradoxically enough though, at the same time, it limited the possible level of knowledge they could attain. The thought of the supposedly foolish, sinful female sex breaking the bonds of ignorance made many people fear the possibility of women reading "forbidden" books.

Dante's "La vita nova", the Petrarchan sonnets and the "Decameron" are a few examples of books that were considered lasciviously dangerous and kept off-limits (Grendler, 1989). Indeed, women could be educated, yet within a certain framework. Their level of knowledge only went up to a point, in order to make sure they grew up to be exemplary, pious, Christian housewives. In this paper I will discuss the popular views concerning women's nature and status in society and how this affected their education. I will mention what women learned and how; what kinds of institutions were accessible to what types of women.

Men's education will be briefly mentioned in places. My main concern though, is not education in general. Through this paper I shall attempt to explain how Catholicism made it easier for women to acquire an education, but at the same time present the restrictions it imposed upon them. Contemporary views on women and education: what women were encouraged to learn Many people in the Early Renaissance did not consider education a necessity for women. Some even considered it to be bad, since they maintained the belief that knowledge led to the loss of chastity.

There were certain figures in Renaissance Italy, however, like Leonardo Bruni and Ludovico Dolce, both of whom were authors, who encouraged the education of women and even went so far as to say that they should take lessons that were part of the Latin curriculum - something almost completely restricted to men. Yet, they argued that rhetoric, for example, which was an important part of the Latin education men received, was not appropriate for women. Since they could not be employed or hold a civic office, but were restricted to a household lifestyle, it was pointless for them to have a grammatical education, the practicalities of which, when applied, did not align with a female lifestyle (Grendler, 1989). Women did not need to learn as much as men did. Only the ones that belonged to the ruling class could justify the pursuit of a grammatical education. Upper and middle class girls were also encouraged to be literate.

If not, then they would be thought of as "rustic" and of bad breeding. Parents with such a social status, wanted their daughters to learn, mostly so that they would be considered better "marriage material". A finer education was equivalent to a bigger dowry. Due to their wealth, girls of such social status had better means towards learning than other lower-class girls. In fact, there was a hierarchy of education in the female population of Italy. Well-bred women of rich families had to know how to read and write, do arithmetic, and possibly have some knowledge of Latin.

Middle class women were still encouraged to obtain reading and writing skills but specialized knowledge was not necessary for them. Finally, peasant women only needed to know how to read and recite prayers (Grendler, 1989). It seems that the wealth a woman was born into was directly proportional to the level of her education. Nevertheless, women's education varied significantly from men's. Since they were considered to be naturally vain, foolish and prone to sin, it was important that any education they received should place emphasis on morality and virtue. They were taught to be obedient, silent, steadfast and hard working (Strocchia, 1999).

Men who had the means to do so received a grammatical education. Such an education included Latin, History, Philosophy, Logic, Mathematics, Poetry, Rhetoric and usually Greek. Its well-rounded nature was praised exceedingly because it nourished the mind and the spirit whilst developing a sense of morality (Black, 1991). It was a portal to wisdom, bringing students closer to ancient thinkers, who were considered to be the epitome of knowledge, virtue and wisdom. Not all men had the means to a grammatical education (those who did not were generally of a lower class), yet there were no objections to men's schooling.

Education in general granted them the skills necessary for future employment and at the same time benefited the community since the increasing specialization and expertise of those employed led to prosperity. Also, when it came to men, learning was equated to virtue; especially the noble, refined learning that came with the studio (Black, 1991). This kind of education was off-limits to women. Only the very privileged few had access to it, through their fathers or brothers, and often through private tutors hired by their wealthy families. These women were considered to be the minority "in a man's field" (Grendler, 1989). A grammatical education, nevertheless, was considered impractical for them given their role.

Even with such a level of scholarship, once married, they had to give up their studies and devote themselves to housekeeping. Still, women were discouraged from acquiring the type of ab acco skills that men had; interference with men's accounting books was forbidden (Strocchia, 1999). In the 15th century Italian began to be considered as a language worthy of expressing elevated, intellectual notions, whereas before it was Latin that was used for the generation of formal texts. Thus, a vernacular education ceased to be thought of as low-grade as it used to (Grendler, 1989).

Also, in the sixteenth century, printing became widespread and relatively inexpensive. More books were circulating amongst the public; women had greater access to reading material (Strocchia, 1999). Since books were published in Italian, women who did not have a Latin education were still able to read important texts. In fact, women could publish books without relying on the decisions of patrons, as was done in the past. Some examples of women who published books were: Vittoria Colonna, Veronica Gambar a (both highly prestigious noblewomen), Veronica Franco, and Tullia d'Araguna. The majority of educated women had a high standing in society, but by the end of the Renaissance even poor, lower-class women could be learned.

Tullia d'Araguna and Veronica Franco were actually courtesans (Grendler, 1989). Although female education remained controversial and restricted throughout the Renaissance, the developments both in the publishing as well as the religious realm opened a gateway for women to learn. Views about women did not change. In fact, it was the existence of such views that necessitated female education, to ensure the development of exemplary, moral Christian women, who were at the core of society due to their significant role in the family. Institutions that were accessible to women Convent education Although convents did not officially function as schools, convent education became quite popular amongst upper and middle class circles. Faced with the financial burden of self-subsistence, nuns resorted to taking in female students with the purpose of instruction.

For a certain fee, the nuns would teach young girls reading and writing, sewing and "the virtues" (Storcchiam 1999). Widowed men often sent their daughters to convents until either they or their daughters got married (Grendler, 1989). Another reason that girls were sent to convents was that the education they received increased their prestige as future brides. A monastic education meant that a girl learned to be virtuous, obedient, composed, reserved and hard working. This ensured that the dowry her family would receive upon her marriage would be greater. Parents often exploited this opportunity by granting a convent education to a girl who would not, under normal circumstances, receive a large dowry - for example, if she was illegitimate.

Certain restrictions nevertheless applied. A convent education was expensive, so it was generally restricted to girls of upper and middle class families. In fact, news concerning convent education spread by word of mouth, so it circulated amongst the same societal circles. This also meant that large numbers of the girls accepted in convents shared familial ties.

Since a convent's primary role was not schooling, there was a certain number of girls that could be accepted at the convent at a particular time. In the middle of the sixteenth century though, some convents expanded and could accommodate larger numbers of students. Also, the female students that were accepted usually had to be within a particular age range. Since one of the primary goals of female education was a good marriage, a girl was granted a convent education before marital age - which was usually around sixteen.

There are examples of women entering convents at a later age; Magdalena Bogherini attended the convent of Santa Maria del Fiore from ages nineteen to twenty-three. However, that was an exception due to special family circumstances (Strocchia, 1999). Another explanation for the possible variance of ages in convents is that parents sometimes enrolled two or more of their daughters (who occasionally had great age differences between them) at the same time. Once a girl was accepted at a convent, even as a student, she was expected to lead religious life, following the example of the nuns.

Some even decided to remain in the convent, after their education ended, as nuns. A convent education meant that a girl learned primarily by example. One nun would be assigned to each girl, the close student-teacher relationship enhancing the learning process. At the same time, though, the education a girl received was proportional to the level of education and teaching skills of the nun, a fact that was at times problematic.

However, this type of education was much more efficient than the kind of education men received. In the elementary schools boys attended, one teacher would teach twenty-five to forty students. Also, boys took lessons only in the morning, whereas girls in convents were completely immersed in their education by living at the convent. In convents, girls were taught how to read and write by studying religious texts. First they read for recognition and then for understanding. Their learning was in the form of a progressive series of steps: "alphabet, syllables, text without meaning, text with meaning and possibly by memory".

Books used for elementary teaching were arranged in such a way as to accommodate this method of instruction. First, they presented the alphabet so that students would learn to recognize letters. Secondly, students were taught how to pronounce syllables. Finally, they managed to read the text, again for recognition and pronunciation purposes and eventually they learned to identify the meaning of the text.

They ultimately moved on to "silent reading", which indicated a high level of understanding. They were also instructed to do various household tasks, an integrated part of the mastering of "the virtues", which was their aim. Such an education placed immense importance on morality, its purpose being the formation of a wholesome, moral individual. Since these girls would eventually marry and start families, this type of schooling provided solid foundations for the development of family and consequently benefited and stabilized the community as a whole. However, it deprived women of the opportunity to be involved in the political and / or intellectual realm. Their curriculum was apparently very strict and oftentimes exhausting.

Girls were taught how to weave, sew, embroider and do other household tasks effectively. Keeping busy at all times was a moral discipline, backed up by the belief that idle hands are easy prey for the devil. It was also extremely important to learn etiquette. The way they used their body became central to social life. From table manners and forms of speech, to prayer gestures, girls had to observe a particular code.

They were taught to execute economy of movement and limitation of verbal expression. They were to abide by the monastic virtues of self-discipline, composure, obedience, modesty and silence. Even the way they walked was to be controlled; they had to "walk at a measured pace with a dignified bearing while keeping their eyes down, hands still, and mouths closed". Finally, their senses had to be tamed as they were portrayed as "the enemy within".

According to religious beliefs, the senses were some version of the Achille an heel for sin. It was imperative that they were controlled. The eyes, in particular, had to be averted and kept on the ground, so that lustful women's sexual stares would not lure men into sin (Strocchia, 1999). The strict nature of such an education was generally effective. There are examples of girls who could not follow the rules of the convent and as a result of their misbehavior, were sent home.

Still, the ones that embraced such an education, came out learned, highly virtuous and made for ideal wives and mothers. After all, women were essentially at the core of society, given their large influence on the family. Schools of the Christian Doctrine The Schools of the Christian Doctrine were schools, part of a movement begun by Castelli no Di Castello in the sixteenth century. According to sources, he was a priest who was born in Milan between 1470 and 1489, probably in an artisan family. He founded the first school in 1536 along with other lay associates. Soon enough, Schools of the Christian Doctrine were being founded all over Italy, attracting very large numbers of children.

In 1611, there were seventy-eight schools in Rome, which had a total of ten thousand students officially enrolled in them. Such schools were a product of the Catholic Reformation. They taught children how to read and write by studying religious texts that explained the fundamental principles of the Christian doctrine. This was an efficient way for the Catholic church to install traditional, conservative Christian values in individuals, from a very young age. It also gave equal opportunities of learning to boys and girls, and most importantly to those who came from poor, lower-class families and did not have the means to acquire an education.

The Council of Trent actually endorsed schools and local bishops supported them. Members of high society also begun to sanction these schools. The Duchess of Mantua, for example, established an institution in the 1590's that would train ninety girls to serve as teachers for the Schools of the Christian Doctrine. Aside from the large number of children that attended such schools, there were also numerous adults who served as teachers. These people were laymen and laywomen who gave up their holidays to teach children. For them, it was a means of giving charity.

Lessons took place in churches, where men taught boys in one church and women taught girls in another church; the sexes never mixed. Children were placed - probably according to their age - in a specific level of difficulty. There were three or more levels of difficulty and sometimes classes were added for persons who were fifteen years old or above. Books were provided for those who could not afford to buy them. Since there was a large number of teachers, it was possible for one teacher to teach about eight or ten students, the low student-teacher ratio being effective in instruction. The curriculum of these schools was similar to a more basic level of elementary schooling.

Both boys and girls were taught reading, writing and the prayers and commandments of God. Teaching children how to read and write was actually a means to get them to learn religious texts, the ultimate goal being the indoctrination of Catholicism. Two books that were used in such schools was the "Summario" and the "Interrogatorio". The "Summario" was thought of as the lowest level book.

It was published in the 1560's or 1570's. It first consisted of the alphabet, the sign of the cross and the words on it - "In no mine Paris, et Fili j, et Spiritus Sancti". Next, it included several prayers in Latin and switching back to Italian, it outlined the baptismal promises, the Ten Commandments, the two precepts of the law of grace and the two precepts of the natural law. Following these were lists of the four cardinal virtues, the seven gifts of the Holy Spirit, the seven capital sins and so on.

Overall, the "Summario" was heavily laden with prayers, precepts and factual information, everything one needed to know in order to lead an exemplary Catholic lifestyle. The "Interrogatorio" was taught at a higher level. This was a text published in 1560 in Venice by the famous vernacular publisher Gabriel Giolito. It was actually written by a Thea tine priest by the name of Giovanni Paolo Montorfano, who was experienced in catechizing children.

The book was written in a question and answer format, a dialogue between a disciple and a religious instructor, who explore theological as well as practical issues of Catholicism. It is divided in three parts, each increasing in complexity. Its aim was, much like the "Summario", to teach young boys and girls the principles and customs of a fine Christian way of life. The Schools of the Christian Doctrine met on Sundays and religious holidays (a total of about eighty to eighty-five days a year) for a mere two hours each time. The reason behind this was that children usually devoted a great deal of time in attending regular school or working for their parents, so it was important that they did not become overstrained in having to attend school for an extended period of time. Also, the adults who taught at such schools were supposedly busy and could not, therefore, devote much time into them.

During sessions of these schools, a lot of time was devoted in prayers, so as a result, children could not learn as quickly or efficiently as they did in regular schools. Yet, the level of learning largely depended on the child. Some had the capability to learn fast, others did not. Still, minimal education was better than no education at all.

Even if the Schools of the Christian Doctrine were not the most efficient educational system at the time, it still granted children - including girls - an opportunity to become literate (Grendler, 1995). Independent Schools Most learning in Renaissance Italy took place in independent schools. These schools were not affiliated with the Church or the State, and as such I will not refer to them extensively. Their patronage came directly from parents who wished their children to be educated. The most basic form of independent schooling occurred in the home. Mothers who possessed grammatical skills often taught their young children how to read, oftentimes by shaping sweets into letters.

This technique of learning provided a good opportunity for girls as well as boys to learn how to read. Usually, though, boys moved on to higher learning in schools, yet that was not a necessary condition for girls (Strocchia, 1999). At times, girls studied the humanities "second-hand". In other words, they learned from their fathers or brothers - the men who possessed such an education.

Wealthy families that had the means to do so, hired private tutors for their children. Tutors were generally hired to teach children Latin and the humanities; since such schooling was costly, parents wanted to make sure their children acquired an elevated level of education. They either lived or visited homes of nobles. At times, tutors were clerics and / or members of the church. This was due to two reasons.

Such persons did not have a family to support, hence charged less for tutoring. Also, members of the clergy had a beneficial moral influence on students. Tutoring provided both girls and boys with an equal opportunity for studying the humanities. Sadly, it was at the same time something restricted to upper class citizens. An independent school could simply be an educational establishment, which was either the schoolmaster's house or quarters he rented. Lessons were held there with classes that could range up to fifty students.

With such large numbers though, a schoolmaster generally had an assistant. Boarding schools also existed. These were operated by professors who taught at universities. A student would attend the professor's public lectures and also learn from him at home. Such an immersion in education was highly effective, yet costly. The schoolmaster also had to deal with high costs; he had to provide food and housing to his students as well as hire domestic and teaching assistants.

However, the amount of money he received was plentiful. These two types of independent schools were created for boys of wealthy families that occupied the high ranks of society (Gehl, 1993). There, they studied Latin, vernacular literature, Greek and "how to rule the rest of society". Some independent schools also taught boys "ab acco" - commercial and banking skills that would come in handy to those who would go on to become merchants, bankers etc (Grendler, 1995). Education in such establishments though was not traditionally accessible to women. For women, independent schooling meant domestic schooling; learning from tutors or family members.

The latter case a particular level of education within the family. Independent schooling was generally practised with women of rich, upper-class families, who could not attend the same schools that were accessible to boys. Conclusion Overall, we can see that female education was somewhat of a complicated matter. Public or independent schools were, in most cases, out of reach.

Women of wealth could rely on their families for an education, learning either from family members or private tutors hired by their families. Convents provided a highly efficient moral education, yet it was, once more, available entirely to members of the upper and middle class. The only type of education lower-class citizens (and more importantly girls) could have was provided by the Schools of the Christian Doctrine. Thus, we see that Catholicism provided women of Renaissance Italy great opportunities for learning. Even if such an education could take them only up to a point, since they had to learn within a religious, moral framework, it is still remarkable in that it provided early foundation for the development of female education in Europe.

Bibliography

Robert Black, "The Curriculum of Italian Elementary and Grammar Schools, 1350-1500" in The Shapes of Knowledge from the Renaissance to the Enlightenment, edited by Donald R. Kelley and Richard H. Poplin, Kluwer Academic Publishers, Netherlands, 1991 Paul F.
Gehl, "A Moral Art: Grammar, Society and Culture in Trecento Florence", Cornell University Press, New York, 1993 Paul F.
Grendler, "Books and Schools in the Italian Renaissance", Ashgate Publishing Limited, Great Britain, 1995 Paul F.
Grendler, "Schooling in Renaissance Italy", John Hopkins University Press, U.S.A., 1989 Sharon T.
Strocchia, "Learning the Virtues: Convent Schools and Female Culture in Renaissance Florence" in Women's Education in Early Modern Europe (1500-1800), New York and London, 1999.