As it is, there cannot be the slightest doubt that these were great scientific universities. How, then, has the opposite tradition of science only [{149}] coming to cultivation in our time obtained a foothold; above all, how has it happened that men have insisted that there was no science in these old days because the Church was opposed to science and would not permit its study or allow of scientific investigation? If we were to believe many writers who have been taken very seriously, anatomy was conducted only under the pain of death, chemistry made one liable to all sorts of penalties and other forms of science were absolutely banned. There is no reason at all for any such declarations from what we know of the history of science. The place where such groundless assertions are found is in the so-called history of religion. The odium theologicum was very bitter, and ignorant men said things without knowing, and then their statements were copied by others who knew even less.
Probably there is no more serious blot on the history of education and, above all, the history of science, than the fact that men supposed to be scholarly have been so ready to accept absolutely ignorant statements with regard to the state of science during the Middle Ages. It would be amusing, if it were not so amazing, to recall the utter lack of scholarship that characterized the men who wrote such things, but above all the generations that accepted such history as solemn truth and even conferred academic dignities and degrees on such men. Take a book like Dr. Draper's "Conflict of Science and Religion." It [{150}] is founded on the uttermost lack of knowledge of the subjects of which he speaks. It is true that he has consulted historical writers. They were all secondary authorities. He had never gone back to look up a single original document of any kind. He was a physician; supposedly at least, then, he should know the history of medicine. He knows nothing at all about the great medical schools of the thirteenth and fourteenth centuries; of the great period of surgery that occurred at this time he has no inkling. Had he cared really to know anything about the period he could have seen some of the text-books written by these men. Instead we have an exhibition, in his book, of the most consummate assumption of knowledge associated with sublime ignorance and bitter condemnation for old institutions, educational and ecclesiastical, in matters of which he knows nothing, though if he did know, his opinion would surely be just the opposite to that he has expressed.
To a great degree this is true of President White's "A History of the Warfare of Science with Theology." Secondary authorities constantly figure in it, and they are quoted from, as a rule, with the definite idea of proving a particular thesis--that theology is opposed to science. Of course it is very different to that of Draper, there is much more of true scholarship in it, but it is sad to think that the prestige of a president of a great university who had been a professor of [{151}] history should have been lent to statements so egregiously misleading as those which are constantly to be found in his work. Even sadder it is to think that this has been accepted by many people as a scholarly work and as representing the last word on the subject.
The "Cambridge Modern History" in its preface said, that history has been a long conspiracy against the truth and that we must now go back once more to the original documents. "It has become impossible," the editors declare, "for the historical writers of the present age to trust without reserve even to the most respected secondary authorities. The honest student continually finds himself deserted, retarded, misled, by the classics of historical literature, and has to hew his own way through multitudinous transactions, periodicals and official publications in order to reach the truth." In no department of history is this expression more true than in that of education, and especially of science and the relation of educational institutions to scientific development. No man should now dare venture to say anything about the state of science at any time in the world's history who has not seen some of the books written at that time. Above all, no one should venture to make little of the past on the strength of what religiously prejudiced writers have said about it.
This story of the mediaeval universities is most illuminating from that standpoint. They were [{152}] scientific universities closely resembling our own. It has become the custom to talk of them as if they were institutions of learning that accomplished nothing, and wasted their time over trifles. We often hear of how much time was wasted in dialectics in the Middle-Age universities, but surely it was not more than is wasted over technics in our modern university. Hundreds of books were written about the quips and quiddities of logic, but thousands of volumes are full of technics and most of our scientific journals are crowded with it. Let us, then, if for no other reason than our fraternity with them, begin to do justice to these old universities. Their scholars were ardent and zealous, their professors were enthusiastic and laborious. The tomes they issued were larger and their writings more voluminous than those of our own professors. They are hard reading, but no one must dare to criticise them unless he has read them, and, above all, no one must make little of them without knowing something about them at first hand. This is scholarship; the secondary information that has been popular is sciolism. Let us get back to scholarship. That is what we need just now in America.
IDEAL POPULAR EDUCATION
"According to my view he who would be good at anything must practise that thing from his youth upwards, both in sport and earnest, in the particular way which the work requires: for example, he who is to be a good builder, should play at building children's houses; and he who is to be a good husbandman at tilling the ground; those who have the care of their education should provide them when young with mimic tools. And they should learn beforehand the knowledge which they will afterwards require for their art. For example, the future carpenter should learn to measure or apply the line in play; and the future warrior should learn riding or some other exercise for amusement, and the teacher should endeavor to direct the children's inclinations and pleasures by the help of amusements to their final aim in life. The sum of education is right training in the nursery. The soul of the child in his play should be trained to that sort of excellence in which, when he grows up to manhood, he will have to be perfected. Do you agree with me thus far?"--Plato, Laws (Jowett), Vol. IV, p. 173. Scribner, 1908.
"There will be gymnasia and schools in the midst of the city, and outside the city circuses (playgrounds) and open spaces for riding places and archery. In all of these there should be instructors of the young."--Plato, Laws (Jowett), Vol. IV, p. 82. Scribner, 1902.