truths seeks higher, and eventually the highest)—only the genuine man of science, we say, can truly know how utterly beyond, not only human knowledge but human conception, is the Universal Power of which Nature, and Life, and Thought are manifestations.
We conclude, then, that for discipline, as well as for guidance, science is of chiefest value. In all its effects, learning the meanings of things, is better than learning the meanings of words. Whether for intellectual, moral, or religious training, the study of surrounding phenomena is immensely superior to the study of grammars and lexicons.
Thus to the question we set out with—What knowledge is of most worth?—the uniform reply is—Science. This is the verdict on all the counts. For direct self-preservation, or the maintenance of life and health, the all-important knowledge is—Science. For that indirect self-preservation which we call gaining a livelihood, the knowledge of greatest value is—Science. For the due discharge of parental functions, the proper guidance is to be found only in—Science. For that interpretation of national life, past and present, without which the citizen cannot rightly regulate his conduct, the indispensable key is—Science. Alike for the most perfect production and highest enjoyment of art in all its forms, the needful preparation is still—Science. And for purposes of discipline—intellectual, moral, religious—the most efficient study is, once more—Science. The question which at first seemed so perplexed, has become, in the course of our inquiry, comparatively simple. We have not to estimate the degrees of importance of different orders of human activity, and different studies as severally fitting us for them; since we find that the study of Science, in its most comprehensive meaning, is the best preparation for all these orders of activity. We have not to decide between the claims of knowledge of great though conventional value, and knowledge of less though intrinsic value; seeing that the knowledge which proves to be of most value in all other respects, is intrinsically most valuable: its worth is not dependent upon opinion, but is as fixed as is the relation of man to the surrounding world. Necessary and eternal as are its truths, all Science concerns all mankind for all time. Equally at present and in the remotest future, must it be of incalculable importance for the regulation of their conduct, that men should understand the science of life, physical, mental, and social; and that they should understand all other science as a key to the science of life.
And yet this study, immensely transcending all other in importance, is that which, in an age of boasted education, receives the least attention. While what we call civilisation could never have arisen had it not been for science, science forms scarcely an appreciable element in our so-called civilised training. Though to the progress of science we owe it, that millions find support where once there was food only for thousands; yet of these millions but a few thousands pay any respect to that which has made their existence possible. Though increasing knowledge of the properties and relations of things has not only enabled wandering tribes to grow into populous nations, but has given to the countless members of these populous nations, comforts and pleasures which their few naked ancestors never even conceived, or could have believed, yet is this kind of knowledge only now receiving a grudging recognition in our highest educational institutions. To the slowly growing acquaintance with the uniform co-existences and sequences of phenomena—to the establishment of invariable laws, we owe our emancipation from the grossest superstitions. But for science we should be still worshipping fetishes; or, with hecatombs of victims, propitiating diabolical deities. And yet this science, which, in place of the most degrading conceptions of things, has given us some insight into the grandeurs of creation, is written against in our theologies and frowned upon from our pulpits.
Paraphrasing an Eastern fable, we may say that in the family of knowledges, Science is the household drudge, who, in obscurity, hides unrecognised perfections. To her has been committed all the works; by her skill, intelligence, and devotion, have all conveniences and gratifications been obtained; and while ceaselessly ministering to the rest, she has been kept in the background, that her haughty sisters might flaunt their fripperies in the eyes of the world. The parallel holds yet further. For we are fast coming to the dénouement, when the positions will be changed; and while these haughty sisters sink into merited neglect, Science, proclaimed as highest alike in worth and beauty, will reign supreme.
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