There is a danger in assuming that all the ideals of chivalry were equally high, and that the contribution of chivalry to education was greater than it really was. "Chivalry," writes Cornish, "taught the world the duty of noble service willingly rendered. It upheld courage and enterprise in obedience to rule, it consecrated military prowess to the service of the church, glorified the virtues of liberality, good faith, unselfishness, and courtesy, and, above all, courtesy to women. Against these may be set the vices of ostentation, love of bloodshed, contempt of inferiors, and loose manners. Chivalry was an imperfect discipline, but it was a discipline, and one fit for the times. It may have existed in the world too long; it did not come into existence too early; and with all its shortcomings, it exercised a great and wholesome influence in lifting the medieval world from barbarism to civilisation."[358] The practice of sending the sons of the nobility and gentry to the houses of other nobles continued even after "chivalry" itself as a mode of life had died out. Thus, Sir Thomas More was brought up at the house of Cardinal Morton;[359] Cardinal Wolsey had a number of young lords residing with him;[360] in the household of the Earl of Northumberland in 1571 were a number of young gentlemen.[361] For the purpose of teaching these young nobles, it was customary that there should be a "Maistyr of Gramer" as a part of the establishment of the house, who was responsible for the instruction "which is necessary for song and the rules of grammatical construction."[362] Various household books bear testimony to the presence of this tutor.[363] It is not suggested that the education given at the houses of nobles and other great men was very effective from an academic point of view. In fact, the opinion in which letters were generally held at the time was not sufficiently high to serve as an inducement for study to be taken up seriously by young members of the higher social classes.[364] The course of study followed included Latin, French, writing, fencing, accounts, and music,[365] but this enumeration of subjects does not imply that a high standard was attained. A further consideration of this subject will be necessary when the period subsequent to the Reformation is dealt with. BOOK III. EDUCATION PASSING OUT OF CHURCH CONTROL. CHAPTER I. SOCIAL AND ECONOMIC CHANGES. During the period we now proceed to consider, the idea gradually developed that education was not a matter which exclusively pertained to the Church. With the rise of the universities, the control of education tended to pass out of the power of the Church; with the social and economic progress of the country, there was a growth of the idea that civic and trade and craft organisations respectively owed a duty to the community, and that this duty included the provision of facilities for education.