More, for his dear 'school', engaged the best teachers he could find. John Clement, afterwards Wolsey's first Reader in Humanity at Oxford, and William Gonell, Erasmus' friend at Cambridge, read Sallust and Livy with them. Nicholas Kratzer, the Bavarian mathematician, also one of Wolsey's Readers at Oxford, taught them astronomy: to know the pole-star and the dog, and to contemplate the 'high wonders of that mighty and eternal workman', whom More could feel revealed himself also to some 'good old idolater watching and worshipping the man in the moon every frosty night'.[29] Richard Hyrde, the friend of Gardiner and translator of Vives' _Instruction of a Christian Woman_, continued the work after the 'school' had been moved to Chelsea;[30] and when Margaret, eldest and best-beloved scholar, was married. Not that this interfered. The love of learning once implanted brought her with her husband to keep her place among her sisters in that bright Academy. Her fame is well known, how the Bishop of Exeter sent her a gold coin of Portugal in reward for an elegant epistle; how familiarly she corresponded with Erasmus; how she emended the text of Cyprian, imitated the Declamations of Quintilian, and translated the Ecclesiastical History of Eusebius. [29] More, _English Works_, 1557, f. 154 E. [30] See F. Watson, _Vives and the Renascence Education of Women_, 1912. It is evident that in England, for women as well as men, the seed of the Renaissance had fallen on good ground. By the middle of the century the gates of the kingdom of knowledge were open, and the thoughtful were rejoicing in the infinite variety of their Paradise regained. In 1547-8, Nicholas Udall, in a preface for Mary's translation of Erasmus' Paraphrase, writes with enthusiasm: 'Neither is it now any strange thing to hear gentlewomen, instead of most vain communication about the moon shining in the water, to use grave and substantial talk in Greek or Latin with their husbands in godly matters. It is now no news in England to see young damsels in noble houses and in the courts of princes, instead of cards and other instruments of vain trifling, to have continually in their hands either Psalms, "Omelies" and other devout meditations, or else Paul's Epistles or some book of Holy Scripture matters, and as familiarly both to read and reason thereof in Greek, Latin, French or Italian as in English. It is now a common thing to see young virgins so "nouzled" and trained in the study of letters that they willingly set all other vain pastimes at nought for learning's sake.' It is melancholy to reflect how soon the gates of the kingdom were to be closed again, and its trees guarded by the flaming sword of theological certainty mistaking itself for truth.