contemplation, so intimate is it with the eternal order of things and
the music of the spheres.

And now, if I may take for granted that the true and adequate end of
intellectual training and of a university is not learning or
acquirement, but rather, is thought or reason exercised upon knowledge,
or what may be called philosophy, I shall be in a position to explain
the various mistakes which at the present day beset the subject of
university education.

I say then, if we would improve the intellect, first of all, we must
ascend; we cannot gain real knowledge on a level; we must generalise, we
must reduce to method, we must have a grasp of principles, and group and
shape our acquisitions by means of them. It matters not whether our
field of operation be wide or limited; in every case, to command it, is
to mount above it. Who has not felt the irritation of mind and
impatience created by a deep, rich country, visited for the first time,
with winding lanes, and high hedges, and green steeps, and tangled
woods, and every thing smiling indeed, but in a maze? The same feeling
comes upon us in a strange city, when we have no map of its streets.
Hence you hear of practised travellers, when they first come into a
place, mounting some high hill or church tower, by way of reconnoitering
its neighbourhood. In like manner, you must be above your knowledge, not
under it, or it will oppress you; and the more you have of it, the
greater will be the load. The learning of a Salmasius or a Burman,
unless you are its master, will be your tyrant. _Imperat aut
servit_;[16] if you can wield it with a strong arm, it is a great
weapon; otherwise,

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