would be at his elbow telling him to do this and avoid that; and by slow degrees the man would receive an education which, if narrow, would be thorough, real, and adequate to his circumstances, though there would be no extras and very few accomplishments.

5

And if to this solitary man entered a second Adam, or, better still, an Eve, a new and greater world, that of social and moral phenomena, would be revealed. Joys and woes, compared with which all others might seem but faint shadows, would spring from the new relations. Happiness 10 and sorrow would take the place of the coarser monitors, pleasure and pain; but conduct would still be shaped by the observation of the natural consequences of actions; or, in other words, by the laws of the nature of man.

To every one of us the world was once as fresh and new 15 as to Adam. And then, long before we were susceptible of any other modes of instruction, Nature took us in hand, and every minute of waking life brought its educational influence, shaping our actions into rough accordance with Nature's laws, so that we might not be ended untimely by 20 too gross disobedience. Nor should I speak of this process of education as past for any one, be he as old as he may. For every man the world is as fresh as it was at the first day, and as full of untold novelties for him who has the eyes to see them. And Nature is still continuing her patient 25 education of us in that great university, the universe, of which we are all members-Nature having no Test-Acts.

Those who take honours in Nature's university, who learn the laws which govern men and things and obey them, are the really great and successful men in this world. The 30 great mass of mankind are the "Poll," who pick up just enough to get through without much discredit. Those who won't learn at all are plucked; and then you can't come up again. Nature's pluck means extermination.

Thus the question of compulsory education is settled so 35

1 Poll (a slang term used at Cambridge University): those who take a degree without honours.

far as Nature is concerned. Her bill on that question was framed and passed long ago. But, like all compulsory legislation, that of Nature is harsh and wasteful in its operation. Ignorance is visited as sharply as wilful disobedience 5-incapacity meets with the same punishment as crime. Nature's discipline is not even a word and a blow, and the blow first; but the blow without the word. It is left to you to find out why your ears are boxed.

The object of what we commonly call education—that 10 education in which man intervenes and which I shall distinguish as artificial education-is to make good these defects in Nature's methods; to prepare the child to receive Nature's education, neither incapably nor ignorantly, nor with wilful disobedience; and to understand the prelimi15 nary symptoms of her pleasure, without waiting for the box on the ear. In short, all artificial education ought to be an anticipation of natural education. And a liberal education is an artificial education which has not only prepared a man to escape the great evils of disobedience to natural laws, 20 but has trained him to appreciate and to seize upon the rewards, which Nature scatters with as free a hand as her penalties.

That man, I think, has had a liberal education who has been so trained in youth that his body is the ready servant 25 of his will, and does with ease and pleasure all the work

that, as a mechanism, it is capable of; whose intellect is a clear, cold, logic engine, with all its parts of equal strength, and in smooth working order; ready, like a steam engine, to be turned to any kind of work, and spin the gossamers 30 as well as forge the anchors of the mind; whose mind is stored with a knowledge of the great and fundamental truths of Nature and of the laws of her operations; one who, no stunted ascetic, is full of life and fire, but whose passions are trained to come to heel by a vigorous will, the servant 35 of a tender conscience; who has learned to love all beauty, whether of Nature or of art, to hate all vileness, and to respect others as himself.

Such an one and no other, I conceive, has had a liberal education; for he is, as completely as a man can be, in harmony with Nature. He will make the best of her, and she of him. They will get on together rarely; she as his ever beneficent mother; he as her mouthpiece, her conscious 5 self, her minister and interpreter.

ΙΟ

KNOWLEDGE VIEWED IN RELATION TO

LEARNING 1

JOHN HENRY NEWMAN

Ir were well if the English, like the Greek language, possessed some definite word to express, simply and generally, intellectual proficiency or perfection, such as "health," as used with reference to the animal frame, and "virtue," 5 with reference to our moral nature. I am not able to find such a term;—talent, ability, genius, belong distinctly to the raw material, which is the subject-matter, not to that excellence which is the result of exercise and training. When we turn, indeed, to the particular kinds of intellectual Io perfection, words are forthcoming for our purpose, as, for instance, judgment, taste, and skill; yet even these belong, for the most part, to powers or habits bearing upon practice or upon art, and not to any perfect condition of the intellect, considered in itself. Wisdom, again, is cer15 tainly a more comprehensive word than any other, but it has a direct relation to conduct, and to human life. Knowledge, indeed, and science express purely intellectual ideas but still not a state or quality of the intellect; for knowledge, in its ordinary sense, is but one of its circumstances, denot20 ing a possession or a habit; and science has been appropriated to the subject-matter of the intellect, instead of belonging in English, as it ought to do, to the intellect itself. The consequence is that, on an occasion like this, many words are necessary, in order, first, to bring out and convey 25 what surely is no difficult idea in itself,-that of the cultivation of the intellect as an end; next, in order to recommend

1 Discourse VI in " The Idea of a University," 1852.

what surely is no unreasonable object; and lastly, to describe and make the mind realise the particular perfection in which that object consists. Every one knows practically what are the constituents of health or of virtue; and every one recognises health and virtue as ends to be pursued; it is 5 otherwise with intellectual excellence, and this must be my excuse, if I seem to anyone to be bestowing a good deal of labour on a preliminary matter.

In default of a recognised term, I have called the perfection or virtue of the intellect by the name of philosophy, 10 philosophical knowledge, enlargement of mind, or illumination, terms which are not uncommonly given to it by writers of this day: but, whatever name we bestow on it, it is, I believe, as a matter of history, the business of a university to make this intellectual culture its direct scope, or to employ 15 itself in the education of the intellect,-just as the work of a hospital lies in healing the sick or wounded, of a riding or fencing school, or of a gymnasium, in exercising the limbs, of an almshouse, in aiding and solacing the old, of an orphanage, in protecting innocence, of a penitentiary, in restoring the 20 guilty. I say, a university, taken in its bare idea, and before we view it as an instrument of the church, has this object and this mission; it contemplates neither moral impression nor mechanical production; it professes to exercise the mind neither in art nor in duty; its function is intellectual culture; 25 here it may leave its scholars, and it has done its work when it has done as much as this. It educates the intellect to reason well in all matters, to reach out towards truth, and to grasp it.

This, I said in my foregoing discourse, was the object 30 of a university, viewed in itself, and apart from the Catholic Church, or from the state, or from any other power which may use it; and I illustrated this in various ways. I said that the intellect must have an excellence of its own, there was nothing which had not its specific good; that the 35 word educate would not be used of intellectual culture, as it is used, had not the intellect had an end of its own; that,

for