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with better faith and better fortune too, to throw the knowledge which they gathered from the contemplation of things, and which they meant to store up for use, into aphorisms; that is, into short and scattered sentences, not linked together by an artificial method ; and did not pretend or profess to embrace the entire art. But as the matter now is, it is nothing strange if men do not seek to advance in things delivered to them as long since perfect and complete.


Moreover the ancient systems have received no slight accession of reputation and credit from the vanity and levity of those who have propounded new ones; especially in the active and practical department of natural philosophy. For there have not been wanting talkers and dreamers who, partly from credulity, partly in imposture, have loaded mankind with promises, offering and announcing the prolongation of life, the retardation of age, the alleviation of pain, the repairing of natural defects, the deceiving of the senses; arts of binding and inciting the affections, of illuminating and exalting the intellectual faculties, of transmuting substances, of strengthening and multiplying motions at will, of making impressions and alterations in the air, of bringing down and procuring celestial influences; arts of divining things future, and bringing things distant near, and revealing things secret; and many more. But with regard to these lavish promisers, this judgment would not be far amiss; that there is as much difference in philosophy between their vanities and true arts, as there is in history between the exploits of Julius Caesar or Alexander the Great, and the exploits of Amadis of Gaul or Arthur of Britain. For it is true that those illustrious generals really did greater things than these shadowy heroes are even feigned to have done; but they did them by means and ways of action not fabulous or monstrous. Yet surely it is not fair that the credit of true history should be lessened because it has sometimes been injured and wronged by fables. Meanwhile it is not to be wondered at, if a great prejudice is raised against new propositions, especially when works are also mentioned, because of those impostors who have attempted the like; since their excess of vanity, and the disgust it has bred, have their effect still in the destruction of all greatness of mind in enterprises of this kind.


Far more however has knowledge suffered from littleness of spirit and the smallness and slightness of the tasks which human industry has proposed to itself. And what is worst of all, this very littleness of spirit comes with a certain air of arrogance and superiority.

For in the first place there is found in all arts one general device, which has now become familiar, — that the author lays the weakness of his art to the charge of nature: whatever his art cannot attain he sets down on the authority of the same art to be in nature impossible. And truly no art can be condemned if it be judge itself. Moreover the philosophy which is now in vogue embraces and cherishes certain tenets, the purpose of which (if it be diligently examined) is to persuade men that nothing difficult, nothing by which nature may be commanded and subdued, can be expected from art or human labour; as with respect to the doctrine that the heat of the sun and of fire differ in kind, and to that other concerning mixture, has been already observed. Which things, if they be noted accurately, tend wholly to the unfair circumscription of human power, and to a deliberate and factitious despair; which not only disturbs the auguries of hope, but also cuts the sinews and spur of industry, and throws away the chances of experience itself; and all for the sake of having their art thought perfect, and for the miserable vain glory of making it believed that whatever has not yet been discovered and comprehended can never be discovered or comprehended hereafter.

And even if a man apply himself fairly to facts, and endeavour to find out something new, yet he will confine his aim and intention to the investigation and working out of some one discovery and no more; such as the nature of the magnet, the ebb and flow of the sea, the system of the heavens, and things of this kind, which seem to be in some measure secret, and have hitherto been handled without much success. Whereas it is most unskilful to investigate the nature of anything in the thing itself; seeing that the same nature which appears in some things to be latent and hidden is in others manifest and palpable; wherefore in the former it produces wonder, in the latter excites no attention ; as we find it in the nature of consistency, which in wood or stone is not observed, but is passed over under the appellation of solidity, without further inquiry as to why separation or solution of continuity is avoided; while in the case of bubbles, which form themselves into certain pellicles, curiously shaped into hemispheres, so that the solution of continuity is avoided for a moment, it is thought a subtle matter. In fact what in some things is accounted a secret has in others a manifest and well kuown nature, which will never be recognised as long as the experiments and thoughts of men are engaged on the former only.


But generally speaking, in mechanics old discoveries pass for new, if a man does but refine or embellish them, or unite several in one, or couple them better with their use, or make the work in greater or less volume than it was before, or the like.

Thus then it is no wonder if noble inventions and worthy of mankind have not been brought to light, when men have been contented and delighted with such trifling and puerile tasks, and have even fancied that in them they have been endeavouring after, if not accomplishing, some great matter.


Neither is it to be forgotten that in every age Natural Philosophy has had a troublesome adversary and hard to deal with; namely, superstition, and the blind and immoderate zeal of religion. For we see among the Greeks that those who first proposed to men's then uninitiated ears the natural causes for thunder and for storms, were thereupon found guilty of impiety. Nor was much more forbearance shown by some of the ancient fathers of the Christian church to those who on most convincing grounds (such as no one in his senses would now think of contradicting) maintained that the earth was round, and of consequence asserted the existence of the antipodes.

Moreover, as tilings now are, to discourse of nature is made harder and more perilous by the summaries and systems of the schoolmen; who having reduced theology into regular order as well as they were able, and fashioned it into the shape of an art, ended in incorporating the contentious and thorny philosophy of Aristotle, more than was fit, with the body of religion.

To the same result, though in a different way, tend the speculations of those who have taken upon them to deduce the truth of the Christian religion from the principles of philosophers, and to confirm it by their authority; pompously solemnising this union of the sense and faith as a lawful marriage, and entertaining men's minds with a pleasing variety of matter, but all the while disparaging things divine by mingling them with things human. Now in such mixtures of theology with philosophy only the received doctrines of philosophy are included; while new ones, albeit changes for the better, are all but expelled and exterminated.

Lastly, you will find that by the simpleness of certain divines, access to any philosophy, however pure, is well nigh closed. Some are weakly afraid lest a deeper search into nature should transgress the permitted limits of sobermindedness; wrongfully wresting and transferring what is said in holy writ against those who pry into sacred mysteries, to the hidden things of nature, which are barred by no prohibition. Others with more subtlety surmise and reflect that if second causes are unknown everything can more readily be referred to the divine hand and rod; a point in which they think religion greatly concerned; which is in fact nothing else but to seek to gratify God with a lie. Others fear from past example that movements and changes in philosophy will end in assaults on religion. And others again appear apprehensive that in the in

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