directions how to set forth and dispose matter:  and therefore for minds empty and unfraught with matter, and which have not gathered that which Cicero calleth sylva and supellex, stuff and variety, to begin with those arts (as if one should learn to weigh, or to measure, or to paint the wind) doth work but this effect, that the wisdom of those arts, which is great and universal, is almost made contemptible, and is degenerate into childish sophistry and ridiculous affectation.  And further, the untimely learning of them hath drawn on by consequence the superficial and unprofitable teaching and writing of them, as fitteth indeed to the capacity of children.  Another is a lack I find in the exercises used in the universities, which do snake too great a divorce between invention and memory.  For their speeches are either premeditate, in verbis conceptis, where nothing is left to invention, or merely extemporal, where little is left to memory.  Whereas in life and action there is least use of either of these, but rather of intermixtures of premeditation and invention, notes and memory.  So as the exercise fitteth not the practice, nor the image the life; and it is ever a true rule in exercises, that they be framed as near as may be to the life of practice; for otherwise they do pervert the motions and faculties of the mind, and not prepare them.  The truth whereof is not obscure, when scholars come to the practices of professions, or other actions of civil life; which when they set into, this want is soon found by themselves, and sooner by others.  But this part, touching the amendment of the institutions and orders of universities, I will conclude with the clause of Caesar’s letter to Oppius and Balbes, Hoc quemadmodum fieri possit, nonnulla mihi in mentem veniunt, et multa reperiri possunt:  de iis rebus rgo vos ut cogitationem suscipiatis.

13.  Another defect which I note ascendeth a little higher than the precedent.  For as the proficience of learning consisteth much in the orders and institutions of universities in the same states and kingdoms, so it would be yet more advanced, if there were more intelligence mutual between the universities of Europe than now there is.  We see there be many orders and foundations, which though they be divided under several sovereignties and territories, yet they take themselves to have a kind of contract, fraternity, and correspondence one with the other, insomuch as they have provincials and generals.  And surely as nature createth brotherhood in families, and arts mechanical contract brotherhoods in communalties, and the anointment of God superinduceth a brotherhood in kings and bishops, so in like manner there cannot but be a fraternity in learning and illumination, relating to that paternity which is attributed to God, who is called the Father of illuminations or lights.