Augusta Theodosia Drane (Mother Raphael), in her book on "Christian Schools and Scholars," gives a very pleasant picture of how Dean Colet, Eramus, and More used at this time to spend their afternoons down at Stepney (then a very charming suburb of London), of whose parish church Colet was the vicar. They stopped at Colet's house and were entertained by his mother, to whom we find pleasant references in the letters that passed between these scholars. Linacre was also often of the party, and the conversations between these greatest students and literary geniuses of their age would indeed be interesting reading, if we could only have had preserved for us, in some way, the table-talk of those afternoons. Erasmus particularly was noted for his wit and for his ability to turn aside any serious discussions that might arise among his friends, so as to prevent anything like unpleasant argument in their friendly intercourse. A favorite way seems to have been to insist on telling one of the old jokes from a classic author whose origin would naturally be presumed to be much later than the date the New Learning had found for it.
Dean Colet's mother appears to have been much more than merely the conventional hostess. Erasmus sketches her in her ninetieth year with her countenance still so fair and cheerful that you would think she had never shed a tear. Her son tells in some of his letters to Erasmus and More of how much his mother liked his visitors and how agreeable she found their talk and witty conversation. They seem to have appreciated her in turn, for in Mother Raphael's chapter on English Scholars of the Renaissance there is something of a description of her garden, in which were to be found strawberries, lately brought from Holland, some of the finer varieties of which Mrs. Colet possessed through Erasmus's acquaintance in that country. Mrs. Colet also had some of the damask roses that had lately been introduced into England by Linacre, who was naturally anxious that the mother of his friend should have the opportunity to raise some of the beautiful flowers he was so much interested in domesticating in England.
It is a very charming picture, this, of the early humanists in England, and very different from what might easily be imagined by those unfamiliar with the details of the life of the period. Linacre was later to give up his worldly emoluments and honors and become a clergyman, in order to do good and at the same time satisfy his own craving for self-abnegation. More was to rise to the highest positions in England, and then for conscience' sake was to suffer death rather than yield to the wishes of his king in a matter in which he saw principle involved. Dean Colet himself was to be the ornament of the English clergy and the model of the scholar clergyman of the eve of the Reformation, to whom many generations were to look back as a worthy object of reverence. Erasmus was to become involved first with and then against Luther, and to be offered a cardinal's hat before his death. His work, like Newman's, was done entirely in the intellectual field. Meantime, in the morning of life, all of them were enjoying the pleasures of friendly intercourse and the charms of domestic felicity under circumstances that showed that their study of humanism and their admiration for the classics impaired none of their sympathetic humanity or their appreciation of the innocent delights of the present.
For us, however, Linacre's most interesting biographic details are those which relate to medicine, for, besides his humanistic studies while in Italy, Linacre graduated in medicine, obtaining the degree of doctor at Padua. The memory of the brilliant disputation which he sustained in the presence of the medical faculty in order to obtain his degree is still one of the precious traditions in the medical school of Padua. He does not seem to have considered his medical education finished, however, by the mere fact of having obtained his doctor's degree, and there is a tradition of his having studied later at Vicenza under Nicholas Leonicenus, the most celebrated physician and scholar in Italy at the end of the fifteenth century, who many years afterwards referred with pardonable pride to the fact that he had been Linacre's teacher in medicine.
It may seem strange to many that Linacre, with all his knowledge of the classics, should have devoted himself for so many years to the study of medicine in addition to his humanistic studies. It must not be forgotten, however, that the revival of the classics of Latin and Greek brought with it a renewed knowledge of the great Latin and Greek fathers of medicine, Hippocrates and Galen. This had a wonderful effect in inspiring the medical students of the time with renewed enthusiasm for the work in which they were engaged. A knowledge of the classics led to the restoration of the study of anatomy, botany, and of clinical medicine, which had been neglected in the midst of application to the Arabian writers in medicine during the preceding centuries. The restoration of the classics made of medicine a progressive science in which every student felt the possibility of making great discoveries that would endure not only for his own reputation but for the benefit of humanity.
These thoughts seem to have attracted many promising young men to the study of medicine. The result was a period of writing and active observation in medicine that undoubtedly makes this one of the most important of literary medical eras. Some idea of the activity of the writers of the time can be gathered from the important medical books–most of them large folios which were printed during the last half of the sixteenth century in Italy. There is a series of these books to be seen in one of the cases of the library of the Surgeon-General at Washington, which, though by no means complete, must be a source of never-ending surprise to those who are apt to think of this period as a saison morte in medical literature.
There must have been an extremely great interest in medicine to justify all this printing. Some of the books are among the real incunabula of the art of printing. For instance, in 1474 there was published at Bologna De Manfredi's "Liber de Homine;" at Venice, in 1476, Petrus de Albano's work on medicine; and in the next twenty years from the same home of printing there came large tomes by Angelata, a translation of Celsus, and Aurelius Cornelius and Articellus's "Thesaurus Medicorum Veterum," besides several translations of Avicenna and Platina's work "De Honesta Voluptate et Valetudine." At Ferrara, Arculanus's great work was published, while at Modena there appeared the "Hortus Sanitatis," or Garden of Health, whose author was J. Cuba. There were also translations from other Arabian authors on medicine in addition to Avicenna, notably a translation of Rhazes Abu Bekr Muhammed Ben Zankariah Abrazi, a distinguished writer among the Arabian physicians of the Middle Ages.
Linacre's translations of Galen remain still the standard, and they have been reprinted many times. As Erasmus once wrote to a friend, in sending some of these books of Galen, "I present you with the works of Galen, now by the help of Linacre speaking better Latin than they ever before spoke Greek." Linacre also translated Aristotle into Latin, and Erasmus paid them the high compliment of saying that Linacre's Latin was as lucid, as straightforward, and as thoroughly intelligible as was Aristotle's Greek. Of the translations of Aristotle unfortunately none is extant. Of Galen we have the "De Sanitate Tuenda," the "Methodus Medendi," the "De Symptomatum Differentiis et Causis," and the "De Pulsuum Usu." The latter particularly is a noteworthy monograph on an important subject, in which Galen's observations were of great value. Under the title, "The Significance of the Pulse," it has been translated into English, and has influenced many generations of English medical men.
While we have very few remains of Linacre's work as a physician, there seems to be no doubt that he was considered by all those best capable of judging, to stand at the head of his profession in England. To his care, as one of his biographers remarked, was committed the health of the foremost in Church and State. Besides being the Royal Physician, he was the regular medical attendant of Cardinal Wolsey, of Archbishop Warham, the Primate of England, of Richard Fox, Bishop of Winchester, the Keeper of the Privy Seal, and of Sir Reginald Bray, Knight of the Garter and Lord High Treasurer, and of all of the famous scholars of England.
Erasmus, whilst absent in France, writes to give him an account of his feelings, and begs him to prescribe for him, as he knows no one else to whom he can turn with equal confidence. After a voyage across the channel, during which he had been four days at sea–making a passage by the way that now takes less than two hours–Erasmus describes his condition, his headache, with the glands behind his ears swollen, his temples throbbing, a constant buzzing in his ears; and laments that no Linacre was at hand to restore him to health by skilful advice. In a subsequent letter he writes from Paris to ask for a copy of a prescription given him while in London by Linacre, but which a stupid servant had left at the apothecary shop, so that Erasmus could not have it filled in Paris.
An instance of his skill in prognosis, the most difficult part of the practice of medicine according to Hippocrates and all subsequent authorities, is cited by all his biographers, with regard to his friend William Lily, the grammarian. Lily was suffering from a malignant tumor involving the hip, which surgeons in consultation had decided should be removed. Linacre plainly foretold that its removal would surely prove fatal, and the event verified his unfavorable prognosis. Generally it seems to have been considered that his opinion was of great value in all serious matters, and it was eagerly sought for. Some of the nobility and clergy of the time came even from the Continent over to England by no means an easy journey, even for a healthy man in those days, as can be appreciated from Erasmus's experience just cited–in order to obtain Linacre's opinion.
One of Erasmus's letters to Billibaldus Pirckheimer contains a particular account of the method of treatment by which he was relieved of his severe pain under Linacre's direction in a very tormenting attack of renal colic. The details, especially the use of poultice applications as hot as could be borne, show that Linacre thoroughly understood the use of heat in the relaxation of spasm, while his careful preparation of the remedies to be employed in the presence of the patient himself would seem to show that he had a very high appreciation of how much the mental state of the patient and the attitude of expectancy thus awakened may have in giving relief even in cases of severe pain.
The only medical writings of Linacre's that we possess are translations. We have said already that the reversion at the end of the fifteenth century to the classical authorities in medicine undoubtedly did much to introduce the observant phase of medical science, which had its highest expression in Vesalius at the beginning of the sixteenth century and continued to flourish so fruitfully during the next two centuries at most of the Italian universities. His translations then were of themselves more suggestive contributions to medicine than would perhaps have been any even of his original observations, since the mind of his generation was not ready as yet to be influenced by discoveries made by contemporaries.
The best proof of Linacre's great practical interest in medicine is his realization of the need for the Royal College of Physicians and his arrangements for it.
The Roll of the College, which comprises biographical sketches of all the eminent physicians whose names are recorded in the annals from the foundation of the College in 1518, and is published under the authority of the College itself, contains the best tribute to Linacre's work that can possibly be paid. It says: "The most magnificent of Linacre's labors was the design of the Royal College of Physicians of London–a standing monument of the enlightened views and generosity of its projectors. In the execution of it Linacre stood alone, for the munificence of the Crown was limited to a grant of letters patent; whilst the expenses and provision of the College was left to be defrayed out of his own means, or of those who were associated with him in its foundation." "In the year 1518," says Dr. Johnson7, "when Linacre's scheme was carried into effect, the practice of medicine was scarcely elevated above that of the mechanical arts, nor was the majority of its practitioners among the laity better instructed than the mechanics by whom these arts were exercised. With the diffusion of learning to the republics and states of Italy, establishments solely for the advancement of science had been formed with success; but no society devoted to the interests of learning yet existed in England, unfettered by a union with the hierarchy, or exempted from the rigors and seclusions which were imposed upon its members as the necessary obligation of a monastic and religious life. In reflecting on the advantages which had been derived from these institutions, Linacre did not forget the impossibility of adapting rules and regulations which accorded with the state of society in the Middle Ages to the improved state of learning in his own, and his plans were avowedly modelled on some similar community of which many cities of Italy afforded rather striking examples."
Some idea of the state into which the practice of medicine had fallen in England before Linacre's foundation of the Royal College of Physicians may be gathered from the words of the charter of the College. "Before this period a great multitude of ignorant persons, of whom the greater part had no insight into physic, nor into any other kind of learning–some could not even read the letters on the book, so far forth that common artificers as smiths, weavers and women–boldly and accustomably took upon them great cures to the high displeasure of God, great infamy to the faculty, and the grievous hurt, damage, and destruction of many of the King's liege people."
After the foundation of the College there was a definite way of deciding formally who were, or were not, legally licensed to practise. As a consequence, when serious malpractice came to public notice, those without a license were occasionally treated in the most summary manner. Stowe, in his chronicles, gives a very vivid and picturesque description of the treatment of one of these quacks who had been especially flagrant in his imposition upon the people. A counterfeit doctor was set on horseback, his face to the horse's tail, the tail being forced into his hand as a bridle, a collar of jordans about his neck, a whetstone on his breast, and so led through the city of London with ringing of basins, and banished. "Such deceivers," continued the old chronicler, "no doubt are many, who being never trained up in reading or practice of physics and Chirurgery do boast to do great cures, especially upon women, as to make them straight that before were crooked, corbed, or crumped in any part of their bodies and other such things. But the contrary is true. For some have received gold when they have better deserved the whetstone." 8Human nature has not changed very much in the four centuries since Linacre's foundation, and while the model that he set in the matter of providing a proper licensing body for physicians has done something to lessen the evils complained of, the abuses still remain; and the old chronicler will find in our time not a few who, in his opinion, might deserve the whetstone. We can scarcely realize how much Linacre accomplished by means of the Royal College of Physicians, or how great was the organizing spirit of the man to enable him to recognize the best way out of the chaos of medical practice in his time.
"The wisdom of Linacre's plan," wrote Dr. Friend, "speaks for itself. His scheme, without doubt, was not only to create a good understanding and unanimity among his own profession (which of itself was an excellent thought), but to make them more useful to the public. And he imagined that by separating them from the vulgar empirics and setting them upon such a reputable foot of distinction, there would always arise a spirit of emulation among men liberally educated, which would animate them in pursuing their inquiries into the nature of diseases and the methods of cure for the benefit of mankind; and perhaps no founder ever had the good fortune to have his designs succeed more to his wish."
His plans with regard to the teaching of medicine at the two great English Universities did not succeed so well, but that was the fault not of Linacre nor of the directions left in his will, but of the times, which were awry for educational matters. Notwithstanding Linacre's bequest of funds for two professorships at Oxford and one at Cambridge, it is typical of the times that the chairs were not founded for many years. During Henry VIII's time, the great effort of government was not to encourage new foundations but to break up old ones, in order to obtain money for the royal treasury, so that educational institutions of all kinds suffered eclipse. The first formal action with regard to the Linacre bequest was taken in the third year of Edward VI. Two lectureships were established in Merton College, Oxford, and one in St. John's College, Cambridge. Linacre's idea had been that these foundations should be University lectureships, but Anthony Wood says that the University had lost in prestige so much during Henry VIII's time that it was considered preferable to attach the lectureships to Merton College, which had considerable reputation because of its medical school. During Elizabeth's time these Linacre lectureships sank to be sinecures and for nearly a hundred years served but for the support of a fellowship. The Oxford foundation was revived in 1856 by the University Commissioners, and the present splendid foundation of the lectures in physiology bears Linacre's name in honor of his original grant.
At the age of about fifty Linacre was ordained priest. His idea in becoming a clergyman, as confessed in letters to his friends, was partly in order to obtain leisure for his favorite studies, but also out of the desire to give himself up to something other than the mere worldly pursuits in which he had been occupied during all his previous life. His biographer, Dr. Johnson, says: "In examining the motives of this choice of Linacre's, it would seem that he was guided less by the expectation of dignity and preferment than by the desire of retirement and of rendering himself acquainted with those writings which might afford him consolation in old age and relief from the infirmities which a life of assiduous study and application had tended to produce."
The precise time of Linacre's ordination is not known, nor is it certain whether he was ordained by Archbishop Warham of Canterbury, or by Cardinal Wolsey, the Archbishop of York. He received his first clerical appointment from Warham, by whom he was collated to the rectory of Mersham in Kent. He held this place scarcely a month, but his resignation was followed by his installation as prebend in the Cathedral of Wells, and by an admission to the Church of Hawkhurst in Kent, which he held until the year of his death. Seven years later he was made prebend in the Collegiate Chapel of St. Stephen, Westminster, and in the following year he became prebendary of South Newbold in the Church of York. This was in the year 1518. In the following year he received the dignified and lucrative appointment of presenter to the Cathedral of York, for which he was indebted to Cardinal Wolsey, to whom about this time he dedicated his translation of Galen "On the Use of the Pulse." He seems also to have held several other benefices during the later years of his life, although some of them were resigned within so short a time as to make it difficult to understand why he should have accepted them, since the expenses of institution must have exceeded the profits which were derived from them during the period of possession. Linacre owed his clerical opportunities during the last years of his life particularly to Archbishop Warham, who, as ambassador, primate, and chancellor, occupied a large and honorable place in the history of the times. Erasmus says of him in one of his letters: "Such were his vigilance and attention in all matters relating to religion and to the offices of the Church that no concern which was foreign to them seemed ever to distract him. He had sufficient time for a scrupulous performance of the accustomed exercises of prayer, for the almost daily celebration of the Mass, for twice or thrice hearing divine service, for determining suits, for receiving embassies, for consultation with the king when matters of moment required his presence, for the visitation of churches when regulation was needed, for the welcome of frequently two hundred guests, and lastly for a literary leisure."
As the close friend of such men, it is evident that Linacre must have accomplished much good as a clergyman; and it seems not unlikely that his frequent changes of rectorship were rather due to the fact that the Primate wished to make use of his influence in various parts of his diocese for the benefit of religion than for any personal motives on Linacre's part, who, in order to enter the service of the Church, had given up so much more than he could expect as a clergyman.
Linacre as a clergyman continued to deserve the goodwill and esteem of all his former friends, and seems to have made many new ones. At the time of his death he was one of the most honored individuals in England. All of his biographers are agreed in stating that he was the representative Englishman of his time, looked up to by all his contemporaries, respected and admired by those who had not the opportunity of his intimate acquaintance, and heartily loved by friends, who were themselves some of the best men of the time.
The concluding paragraph of the appreciation of Linacre's character in Lives of British Physicians9 is as follows: "To sum up his character it was said of him that no Englishman of his day had had such famous masters, namely, Demetrius and Politian of Florence; such noble patrons, Lorenzo de' Medici, Henry VII and Henry VIII; such high-born scholars, the Prince Arthur and Princess Mary of England; or such learned friends, for amongst the latter were to be enumerated Erasmus, Melanchthon, Latimer, Tonstal, and Sir Thomas More." His biographer might have added the names of others of the pre-Reformation period, men of culture and character whose merits only the historical researches of recent years have brought out–Prior Selling, Dean Colet (though his friendship was unfortunately interrupted), Archbishop Warham, Cardinal Wolsey, Grocyn, and further scholars and churchmen.
Dr. J. F. Payne, in summing up the opinion of Linacre held by his contemporaries, in the "Dictionary of National Biography" (British), pays a high tribute to the man. "Linacre's personal character was highly esteemed by his contemporaries. He was evidently capable of absolute devotion to a great cause, animated by genuine public spirit and a boundless zeal for learning." Erasmus sketches him humorously in the "Encomium Moriae" (The Praise of Foolishness)–with a play on the word Moriae in reference to his great friend, Thomas More, of whom Erasmus thought so much–showing him a tireless student. The distinguished foreign scholar, however, considered Linacre as an enthusiast in recondite studies, but no mere pedant. Dr. Payne closes his appreciation with these words: "Linacre had, it would seem, no enemies."
Caius, the distinguished English physician and scholar, himself one of the best known members of the Royal College of Physicians and the founder of Caius College, Cambridge, sketches Linacre's character (he had as a young man known him personally) in very sympathetic vein. As Dr. Caius was one of the greatest Englishmen of his time in the middle of the sixteenth century, his opinion must carry great weight. It is to him that we owe the famous epitaph that for long in old St. Paul's, London, was to be read on Linacre's tombstone:–
"Fraudes dolosque mire perosus, fidus amicis, omnibus ordinibus juxta carus. A stern hater of deceit and underhand ways, faithful to his friends, equally dear to all classes,"
Surely this is a worthy tribute to the great physician, clergyman, scholar, and philanthropist of the eve of the Reformation in England.