dictatorial in philosophy, would have more levity than suits the dignity of the subject, and be, moreover, arrogant. He has certainly corrupted natural philosophy with logical subtleties, which were his own creation, as he himself too loudly boasts.

୮ But, to leave him, Plato was, without doubt, a man of loftier genius, and one who aimed also at the knowledge of forms, and used induction universally, not for principles only; but with reasoning futile on both sides, since he pursued and accepted vague inductions and abstract forms. And, if we consider with attention the writings and habits of this philosopher, we shall find that - he took no great interest in natural philosophy, at least so far only as to vindicate his own name and character as a philosopher, or give by its intermixture a certain majesty to his moral and political doctrines. And he adulterated nature as much with theology, as Aristotle with logic; and, to say the truth, approached as near to the province of the poet as the other to that of the sophist. Now, we can draw the doctrines of these two from the very fountain head, their works having survived.

of the Manichæans, and the superstition of Mahomet, than among men of science. The rest, however, were certainly natural philosophers; and there are some of them who have dived into nature much deeper and more acutely than Aristotle. But he busied himself, like the Ottomans, in destroying his brothers; and succeeded in it to his wish. Now, he had the same opinion of Aristotle as of the other Greek philosophers, namely, that such systems and theories were, like the different arguments of dramatic pieces, moulded into a certain keeping with nature, some with more nicety, others more negligently and roughly; and that, as belongs to fiction, they appeared more trim and symmetrical than real accounts. Nor could the wanderings and searchings of the human mind rest or limit themselves in those theories which were uttered and published. For, had not the customs and affections of men, and the pursuits of business, been adverse and blighting to novelties of this kind, even in matters of contemplation, many other sects would doubtless have been formed in natural philosophy. For, as it is in astronomy with those who decide that the earth moves in a circle, and those who There is a different estimate to be made of the explain it by elliptical and epicycle motion, that rest, namely, Pythagoras, Empedocles, Heracli- their systems to account for appearances in the tus, Anaxagoras, Democritus, Parmenis, Zeno-heavens, are alike pleadings for a side, and amount phanes, and others; because we have received not to conviction, nay, even the calculations of their opinions by means of intermediate writers, only, and by tradition, and scattered fragments; so that we must use closer inquisition, with greater scruple of judgment, to make up for the disadvantage of their circumstances. But yet, he has been most diligent and watchful to catch every whisper about these opinions, so as to extract whatever can be found referring to them, where they are confuted by Aristotle, or cited by Plato or Cicero; or in Plutarch's budget, or Laertius' lives, or Lucretius' poem; or any other scattered hint or mention: and he has examined them with impartiality and careful judgment. And, first, there is no doubt that, if their opinions were in their own works, they would have greater weight; for the strength of theories lies in a nice and mutual harmony of the parts, and a certain unbroken demonstration; and they are therefore weakened when uttered in fragments: wherefore, he did not make his judgment of them lightly.

the tables answer with each in the same way it would be much easier to devise various theories in natural philosophy, all widely differing with one another, and yet each consistent with itself, and using unfairly the suffrage of popular zeal, which, in questions of this kind, often guides the judgment, and drawing it over to opposite sides.

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There has, indeed, been no want of men who, in this age and the last, have meditated new systems of natural philosophy. For, within our recollection Telesio has appeared on the stage, and exhibited a new plot, not so well rewarded with applause, as the probability of its arguments merited and Fracastoro, not long since, though he did not set up a new sect, yet was staunch in using liberty of judgment and inquiry: Cardan, too, was as bold, but less steady. Very lately, also, our countryman, Gilbert, after most laboriously examining the nature of the magnet with great sagacity and perseverance, and with a host and almost a multitude of experiments, began forthwith to design a new school in natural philosophy; and was not terrified by the ridiculed name of Zenophanes, whose opinion he inclined to. These, then, and all who are or shall be like them, must be ranked in the band of ancients, for there is the same character in them all: thus, they were men who gave their opinions on few matters, and trifled with nature without making such a close union with her as to beget either certainty of contemplation or useful works.

He found, also, among so many opinions, a number of remarks made with some care with regard to the observation of nature, and the assigning of causes: and, as commonly happens, some have been more successful than others in different branches. The discoveries and opinions of Pythagoras alone, (though his doctrine of numbers implies something physical,) are mostly of that kind which lead rather to the founding of some religious order, than to the opening of a school in philosophy; which the event proved: for, this philosophy had more weight in the heresy It is a truth that out of so many schools of phi

greater silence: and that it were, therefore, more dignified to refer to them those discoveries which are now made: as new men are used to do, who connect with themselves the nobility of some ancient stem by the rumours of genealogy and conjecture. But, relying on the evidence of facts, he rejected every form of imposture; and, whatever might be his opinion about those times, thought that it had no more relation to the matter in hand whether our discoveries were known to the ancients, and in the revolution of things have sunk and risen again; than it should be any concern, whether the New World be that island Atlantis, and so known to the ancients, or was first discovered by us. For inventions are to be sought in the light of nature, not traced in the shades of antiquity. Meanwhile, some may remark that he has passed over the art or philosophy of chymistry; which he has done from respect, being unwilling to class it with those philosophies which are en

losophy, laboriously cultivated through such a length of years, not one experiment can be cited, which has a view to the improvement or aggrandizement of the state of man, and can be pointed to with truth as the gifts of such speculations. On the contrary, indeed, Aristotle's device of the four elements, which he rather gave currency to than invented, (and which being greedily caught up by physicians, drew after it the systems of the four complexions, the four humours, and the four primary qualities,) like some malignant and unlucky star, caused extraordinary barrenness in medicine, besides many mechanical arts; men all the while allowing themselves to be satisfied with conceits and methodized nothings of this kind, and carry no further. Meantime a multitude of questions and controversies clamoured and fluttered on all sides round these philosophies, so that they seem represented to the life in the fable of Scylla, who had the upper part and countenance of a virgin, while her womb was girt and crowded with bark-tirely barren of works, since it has displayed and ing monsters. In like manner have those doctrines something specious at first sight, but when we approach the generative part, to produce fruits, nothing is to be found but strife and restless disputing, which are in the room of bearing.

At the same time it must be remembered, that the reasons for rejecting these systems assail the opinions only, not the understandings or industry of their authors. For, in proportion to a man's wit and zeal, does he, if he desert the light and observation of nature and the evidence of particulars, plunge himself and become involved in the darkest and most intricate recesses, and, as it were, dens of fantasies and idols. Again, the general plans of the philosophies are not attached with the purpose of approving the detailed applieation of minor causes, which are commonly given and inquired into in the works of philosophers of this kind on the contrary, these are no better than the other, not only because they depend upon them, but also because they display no severity of inquisition, and lead us to matters not unknown, but almost at our feet, in which the mind acquiesces lightly, and is satisfied, but by no means penetrating into the interior of nature. And they have always this fault, which is alike in all, that they connect together experiments and known effects in a kind of system, and, as it were, with a net, made to the just measure of what is known; but never exhibit any cause or canon, which may mark out new and formerly unknown effects and experiments.

Having thus traversed these outskirts of philosophy, casting his eyes on every side, he turned them to the depths of antiquity, as to a kind of clouded and dim region. And he saw that if he chose to deal unfairly, there would be no difficulty In persuading men, that with the ancient sages, long before the Grecian times, natural science flourished with greater vigour, but perhaps in

given many noble discoveries. Indeed, this art accords with the fable of the old man, who bequeathed his sons a treasure buried in his vineyard without showing them where, whereby they set themselves with diligence to dig the vineyard, and did not find the treasure, but, by their husbandry, the vintage was made more abundant. In like manner the sons of chymistry, while they are busy seeking the hidden gold, whether real or not, have by turning over and trying, brought much profit and convenience to mankind. Yet their inventions issued in no other or better way than the birth and advancement of mechanical arts, that is, by mere experience. For their philosophy and speculation are unsound, and harsher than those fabulous philosophies of which we have been speaking. For though the three principles was no useless discovery, but partly bordering on fact: yet, for the most part, practised in a few experiments of distillation, they referred every thing in philosophy to separation and liberation, unmindful of true alteration. But the structure of that opinion, on which as a foundation their philosophy rests, that there are four matrices or elements in which the seeds and forms of matter complete their fruits, and that these are quadriform according to the different elements, so that nothing is found in sky, air, water, or earth, which has not in the three remaining ones something parallel and corresponding: this fantastic arrangement of matter will certainly scarce have a place in the dreams of the skilful observer of nature. Not unlike this are the harmonies of things believed in by the followers of natural magic, who explain every thing by sympathy and antipathy, and, by the most idle and unfounded conjectures, affix to things miraculous virtues and powers. Yet he treats them gently, because among so many fables they have yet produced some works, though commonly of that kind which. are rather

But even novelty has often the advantage of agitating somewhat the intricate folds of nature, and assisting with light at least, if not with deed. So he saw that, neither in the opinions of the Greeks or the moderns, nor in the traditions of alchymy or natural magic, could any thing be found leading to the increase of human means. Wherefore all these should either be thrown into oblivion, or given up to the pursuit of the multitude, while the true sons of knowledge turn their course elsewhere.

novel and surprising than fit for profit and utility. | the mind. So that if the ideas themselves," which are the souls of words, are vague, incomplete, and not sufficiently defined, (which is for the most part the case in nature,) the whole sinks. Induction remains the last and only refuge and aid for matter; nor are our hopes placed in it undeservedly, since it can collect laborious works, and the certain evidence of facts, and lay them before the mind. But its, name only is known, its power and use has hitherto lain hid. For induction must be judged of thus; in its use and form men have erred He thought also that the modes of demonstra- doubly. First, that impatient of delay and tion should be reviewed; for demonstrations, by searching round for short cuts, and hastening to a certain influence, are philosophy; and, in pro- fix some things as certain, round which as poles portion as they are just or faulty, complete or discussions might turn, they have only applied it imperfect, doctrines will probably ensue from to the general principles of sciences, lightly them. But he found that the demonstrations hoping to work all within by syllogistic deducwhich are in use are neither full nor certain. Yet tion. Secondly, that having examined the sylwe should not blame the senses, as some have done. For the errors of the senses in particulars have no great effect on the sum of the sciences: not more at least than may be corrected by the rightly informed mind. But that the mind itself, if it rely on nature without art and discipline, is unequal to the matter and below it, may be pronounced boldly. For it is neither so capacious as to admit and arrange the infinite variety of particulars necessary for information, nor so free and unbiassed as to receive true and natural impressions without some warp and colouring. Nay, it is very certain both that the human mind is generally like an uneven mirror, which receives and reflects the rays of objects according to the angle of each facet, and not on a plain surface; and also that every one, from his education, pursuits, and constitution, is haunted with a kind of misleading power, and, as it were, familiar spirit, which mocks and disturbs the mind with various and fantastic devices. Yet we must not, therefore, fall into the opinion of incapability. For it is evident, that by no steadiness of hand or skill of eye, however exquisite, could an exact straight line or circle be described; yet, on applying a ruler or turning the compasses, the matter is easy. Again, in mechanical crafts the naked hand of man can work but little, yet with the aid and means of instruments it conquers alike the vastest and most minute. It follows then that we must fly to art, and must look to demonstration, which is governed by art. And sentence may be given in a few words on the syllogism which is Aristotle's oracle. It is, doubtless, a useful instrument and aid to the understanding in sciences, which are founded in human opinion, as the moral and political; but inferior and incompetent to the subtlety and obscurity of natural processes. For the syllogism certainly consists of propositions, and the proposition of words, and words are the evidences and signs of ideas or conceptions of

logism accurately, but this demonstration hastily and carelessly, they have devised its form very simple and indeed puerile, to proceed by enumeration alone, and thus conclude precariously, not necessarily. No one, therefore, can wonder if he, with this opinion on demonstrations, does not agree on natural philosophy with others, either ancient or modern. For it cannot be, (to speak jestingly,) that the drinkers of water and wine should feel alike. For they swallow a raw fiuid, either flowing spontaneously from the mind, or pumped up with some labour; but he drinks a liquor prepared from innumerable grapes, mature and in season, plucked and heaped up in bunches, afterwards squeezed in the winepress, purified in the vat, and clarified; which will bear time, and at the same time is corrected of all intoxicating quality, by neither giving nor leaving any room for the vapours of the fancy. So he saw that the philosophies of which we have spoken should be rejected, not only for their barrenness of works, but for the weakness and fallaciousness of their demonstrations also, since they are not only removed from nature, but deserted and betrayed by the very auxiliaries they have raised.

He thought also, that we should make a separate review of the modes of invention in use, if there be any. But in this quarter not so much misleading and devious paths, as solitude and vacancy, are found, which strike the mind with a kind of stupor. It has not been the object or desire of any man to guide the force of human wit and understanding to the invention and improvement of arts and sciences, and hew a road thither; but the whole has been, and is left to the dimness of tradition, the steps and fury of arguments, or the waves and turnings of chance and experiment. Hence, it was not without reason, that, in the temples of the Egyptians, who (as was the custom of antiquity) used to deify inventors, so many images of brutes were found; since animals without the light of reason have

throners of tyrants, and the like, reached not beyond the rank of heroes. Nor has this distinction in old time been made without reason, seeing that the gifts of the former fell upon the whole human race, those of the latter upon limited districts and patches of society: the former to pour blessings on human life without violence or uproar, while the latter are not commonly introduced but with struggle and tumult. Now if the utility of any single invention so moved men, that they accounted more than man him who could include the whole human race in some solitary benefit, that invention is certainly much more exalted, which by a kind of mastery contains within itself all particular inventions, and delivers the mind from bondage, and opens it a road, that under sure and unerring guidance it may penetrate to whatever can be of novelty and further advancement. For as in the early ages, when sailors steered their course only by observations of the heavenly bo dies, they coasted along the shores of the old continent, or ventured across some small internal seas: but it was necessary that the use of the compass should be known, as a more certain guide of the passage, before the ocean could be crossed and the tracts of the new world discovered: in like manner, all that has been hitherto invented in human arts and sciences might have been found out by instinct, experience, observation, meditation, being more obvious to sense; but before we may stretch across to the more distant and secret regions of nature, it is a necessary provision, that some better and more perfect application and management of the human mind be found out. Wherefore such an invention as this would be, without doubt, a most noble and truly masculine offspring of time.

been, almost as much as men, the discoverers of of their countries from long standing evils, denature's operations, nor have men in this matter made much use of their prerogative. We must, however, examine what is done. And, first, of the simple and untaught mode of invention which is common with men, it is no other than that he who girds and prepares himself for an invention, first inquires and learns what others have said on the subject, then adds his own reflection. But for a man to commit himself to the guidance of others, or to entreat and almost invoke his own spirit to give him oracles, is a proceeding without ground. Next follows the invention in use with logicians, which has only a nominal connexion with the matter in hand. For it is not of principles and axioms, of which arts consist, but only of what seems agreeable to them. For logic, with a well known response, drives the curious and importunate, and lovers of business to yield their faith, as it were allegiance to some art. There remains simple experience, which, if unforeseen, is called chance, if sought, experiment. And this is no more than, as they say, the faggot unbound. Nay, more, they who are assiduously employed in opening and bringing to light some nature or work, by a long and desultory course of experiments, are either fixed in amazement, or run round in giddiness, sometimes eager, at others confused; and always find matter for further inquiry. Nor can it well be otherwise. For it is an aimless and very foolish speculation, to search for the nature of a thing in itself: for the same nature is hidden in some, in others open, and as it were palpable; and causes admiration in the latter, in the former not even attention. Thus that quality of bodies which resists separation, seems a very subtle thing, and ingenious in bubbles of water, which for this purpose throw themselves into thin films in the form of a hemisphere. The same quality is little marked in stone or wood, but goes under the name of solid. Wherefore he saw that a certain ill fortune rather than ignorance is to be imputed to men, since they have been drawn from the appointed path by mischance or temptations, but, within its bounds, have not shown themselves wanting in energy.

He thought also, that some limit must be set to despondency, or at least to complaint; and that it must rather be considered whether we are to stop altogether, and use what we have already; or to make trial and devise something by which the matter may proceed better. And, first, it is right to mark the excellency and value of the end and purpose, that in a dry matter and difficult attempt there may be a greater supply of industry. And he remembered that in ancient times, the affection and zeal of men exceeding moderation: divine honours were paid to inventors. But those who had deserved well in civil affairs, as the founders of cities and empires, legislators, deliverers

Again, in the Holy Scripture he saw that Solomon the king, while in the pride of his power, his riches, his magnificent works, his guards, his household, his exact distribution and arrangement of slaves and domestics, his fleet moreover, the renown of his name, and the greatest honour from men; thought none of these his true glory, but said, that "the glory of God is to conceal a thing, but the glory of the king is to find it out," as if the Divine nature took delight in the innocent and playful sport of children, who hide themselves that they may be found out; and from his indulgence and graciousness to men, chose the human soul his playfellow. And the glory of inventions is that they raise human nature, without hurting any one, (as civil affairs commonly do,) and do not press or sting a man's conscience, but bestow on all rewards and blessings without the sacrifice. or injury, or sorrow of one. For the nature of light is pure and harmless, it may be perverted in its use, but not polluted in itself.

Again, taking note of the purposes and ambitions of men, he observed three kinds of ambition,

if it be allowed to give that name to one of them: | proved by the evidence of works than by argu the first is of those who struggle fiercely to increase ment, or even sense. Hence there is one and the their sway in their own country; and this is com- same means of improving man's condition and his mon and mean. The second of those who strive mind. So he saw that what has been said of the to extend the sway of their country over other dignity of the end we aim at and design, is not nations; which has doubtless more dignity, but strengthened, but really diminished by words. not less selfishness. The third is of those who essay to create and extend the sway and empire of man himself or the human race over the universe of matter; which is clearly wiser and nobler than the others. Now the empire of man consists in knowledge alone, for his power is what he knows, nor can any force burst the chain of natural causes; for nature is only to be conquered by obeying.