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Signs also are to be drawn from the increase and progress of systems and sciences. For what is founded on nature grows and increases; while what is founded on opinion varies but increases not. If therefore those doctrines had not plainly been like a plant torn np from its roots, but had remained attached to the womb of nature and continued to draw nourishment from her, that could never have come to pass which we have seen now for twice a thousand years; namely, that the sciences stand where they did and remain almost in the same condition: receiving no noticeable increase, but on the contrary, thriving most under their first founder, and then declining. Whereas in the mechanical arts, which are founded on nature and the light of experience, we see the contrary happen, for these (as long as they are popular") are continually thriving and growing, as having in them a breath of life; at first rude, then convenient, afterwards adorned, and at all times advancing.

There is still another sign remaining (if sign it can be called, when it is rather testimony, nay. of all testimony the most valid"); I mean the confession of the very authorities whom men now follow. For even they who lay down the law on all things so confidently, do still in their more sober moods fall to complaints of the subtlety of nature, the obscurity of things, and the weakness of the human mind. Now if this were all they did, some perha]is of a timid disposition might be deterred from further search, while others of a more ardent and hopeful spirit might be whetted and incited to go on farther. But not content to speak for themselves, whatever is beyond their own or their master's knowledge or reach they set down as beyond the bounds * of possibility, and pronounce, as if on the authority of their art, that it cannot be known or done; thus most presumptuously and invidiously turning the weakness of their own discoveries into a calumny on nature herself, and the despair of the rest of the world. Hence the school of the New Academy, which held Acatalepsia as a tenet and doomed men to perpetual darkness. Hence the opinion that Forms or true differences of things (which are in fact laws of pure act) are past finding out and beyond the reach of man. Hence too those opinipns in the department of action and operation; as that the heat of the sun and of fire are quite different in kind, — lest men should imagine that by the operations of fire anything like the works of nature can be educed and formed. Hence the notion that composition only is the work of man, and mixture of none but nature, — lest men should expect from art some power of generating or transforming natural bodies. By this sign, therefore, men will easily take warning not to mix up their fortunes and labours with dogmas not only despaired of but dedicated to despair.



Neither is this other sign to be omitted ; — that formerly there existed among philosophers such great disagreement, and such diversities in the schools themselves; a fact which sufficiently shows that the road from the senses to the understanding was not skilfully laid out, when the same groundwork of philosophy (the nature of things to wit) was torn and split up into such vague and multifarious errors. And although in these times disagreements and diversities of opinion on first principles and entire systems are for the most part extinguished, still on parts of philosophy there remain innumerable questions and disputes, so that it plainly appears that neither in the systems themselves nor in the modes of demonstration is there anything certain or sound.


And as for the general opinion that in the philosophy of Aristotle at any rate there is great agreement; since after its publication the systems of older philosophers died away, while in the times which followed nothing better was found; so that it seems to have been so well laid and established as to have drawn both ages in its train; I answer in the first place, that the common notion of the falling off of the old systems upon the publication of Aristotle's works is a false one; for long afterwards, down even to the times of Cicero and subsequent ages, the works of the old philosophers still remained. But in the times which followed, when on the inundation of barbarians into the Roman empire human learning had suffered shipwreck, then the systems of Aristotle and Plato, like planks of lighter and less solid material, floated on the waves of time, and were preserved. Upon the point of consent also men are deceived, if the matter be looked into more keenly. For true consent is that which consists in the coincidence of free judgments, after due examination. But far the greater number of those who have assented to the philosophy of Aristotle have addicted themselves thereto from prejudgment and upon the authority of others; so that it is a following and going along together, rather than consent. But even if it had been a real and widespread consent, still so little ought consent to be deemed a sure and solid confirmation, that it is in fact a stronge presumption the other way. For the worst of all auguries is from consent in matters intellectual (divinity excepted, and politics where there is right of vote). For nothing pleases the many unless it strikes the imagination, or binds the understanding with the bands of common notions, as I have already said. We may very well transfer therefore from moral to intellectual matters, the saying of Phocion, that if the multitude assent and applaud men ought immediately to examine themselves as to what blunder or fault they may have committed. This sign therefore is one of the most unfavourable. And so much for this point; namely, that the signs of truth and soundness in the received systems and sciences are not good; whether they be drawn from their origin, or from their fruits, or from their progress, or from the confessions of their founders, or from general consent.


I now come to the causes of these errors, and of so long a continuance in them through so many ages; which are very many and very potent; — that all wonder how these considerations which I bring forward should have escaped men's notice till now, may cease; and the only wonder be, how now at last they should have entered into any man's head and become the subject of his thoughts; which truly I myself esteem as the result of some happy accident, rather than of any excellence of faculty in me; a birth of Time rather than a birth of Wit. Now, in the first place, those so many ages, if you weigh the case truly, shrink into a very small compass. For out of the five and twenty centuries over which the memory and learning of men extends, you can hardly pick out six that were fertile in sciences or favourable to their development. In times no less than in regions there are wastes and deserts. For only three revolutions and periods of learning can properly be reckoned; one among the Greeks, the second among the Romans, and the last among us, that is to say, the nations of Western Europe; and to each of these hardly two centuries can justly be assigned. The intervening ages of the world, in respect of any rich or flourishing growth of the sciences, were unprosperous. For neither the Arabians nor the Schoolmen need be mentioned; who in the intermediate times rather crushed1 the sciences with a multitude of treatises, than increased their weight. And therefore the first cause of so meagre a progress in the sciences is duly and orderly referred to the narrow limits of the time that has been favourable to them.


In the second place there presents itself a cause of great weight in all ways; namely, that during those very ages in which the wits and learning of men have flourished most, or indeed flourished at all, the least part of their diligence was given to natural philosophy. Yet this very philosophy it is that ought to be esteemed the great mother of the sciences. For all arts and all sciences, if torn from this root, though they may bo polished and shaped and made fit for use, yet they will hardlv grow. Now it is well known that after the

'GntrireruHt! wore them hard, I suppose; like a path much trodden. -J. S.

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