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Start of Part 3
The nature of the case and the history of philosophy combine to recommend to us this division of intellectual labour between Academies and Universities. To discover and to teach are distinct functions; they are also distinct gifts, and are not commonly found united in the same person. He, too, who spends his day in dispensing his existing knowledge to all comers is unlikely to have either leisure or energy to acquire new. The common sense of mankind has associated the search after truth with seclusion and quiet. The greatest thinkers have been too intent on their subject to admit of interruption; they have been men of absent minds and idosyncratic habits, and have, more or less, shunned the lecture room and the public school. Pythagoras, the light of Magna Graecia, lived for a time in a cave. Thales, the light of Ionia, lived unmarried and in private, and refused the invitations of princes. Plato withdrew from Athens to the groves of Academus. Aristotle gave twenty years to a studious discipleship under him. Friar Bacon lived in his tower upon the Isis. Newton indulged in an intense severity of meditation which almost shook his reason. The great discoveries in chemistry and electricity were not made in Universities. Observatories are more frequently out of Universities than in them, and even when within their bounds need have no moral connexion with them. Porson had no classes; Elmsley lived a good part of his life in the country. I do not say that there are not great examples the other way, perhaps Socrates, certainly Lord Bacon; still I think it must be allowed on the whole that, while teaching involves external engagements, the natural home for experiment and speculation is retirement.
Returning, then, to the consideration of the question, from which I may seem to have digressed, thus much I think I have made good, that, whether or no a Catholic University should put before it, as its great object, to make its students "gentlemen," still to make them something or other is its great object, and not simply to protect the interests and advance the dominion of Science. If, then, this may be taken for granted, as I think it may, the only point which remains to be settled is, whether I have formed a probable conception of the sort of benefit which the Holy See has intended to confer on Catholics who speak the English tongue by recommending to the Irish Hierarchy the establishment of a University; and this I now proceed to consider.
Here, then, it is natural to ask those who are interested in the question, whether any better interpretation of the recommendation of the Holy See can be given than that which I have suggested in this Volume. Certainly it does not seem to me rash to pronounce that, whereas Protestants have great advantages of education in the Schools, Colleges, and Universities of the United Kingdom, our ecclesiastical rulers have it in purpose that Catholics should enjoy the like advantages, whatever they are, to the full. I conceive they view it as prejudicial to the interests of Religion that there should be any cultivation of mind bestowed upon Protestants which is not given to their own youth also. As they wish their schools for the poorer and middle classes to be at least on a par with those of Protestants, they contemplate the same object also as regards that higher education which is given to comparatively the few. Protestant youths, who can spare the time, continue their studies till the age of twenty-one or twenty-two; thus they employ a time of life all-important and especially favourable to mental culture. I conceive that our Prelates are impressed with the fact and its consequences, that a youth who ends his education at seventeen is no match (caeteris paribus) for one who ends it at twenty-two.