NEON ORGANON–ΝΟΒΟΥΜ ΟΡΓΑΝΟΥΜ–новый орган (C)


(BEING CONTINUED FROM 4/04/14)

LXXVIII

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 favorable 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 crushed the sciences with a multitude of treatises, than increased their weight. And therefore the first cause of so meager a progress in the sciences is duly and orderly referred to the narrow limits of the time that has been favorable to them.

LXXIX

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 be polished and shaped and made fit for use, yet they will hardly grow. Now it is well known that after the Christian religion was received and grew strong, by far the greater number of the best wits applied themselves to theology; that to this both the highest rewards were offered, and helps of all kinds most abundantly supplied; and that this devotion to theology chiefly occupied that third portion or epoch of time among us Europeans of the West, and the more so because about the same time both literature began to flourish and religious controversies to spring up. In the age before, on the other hand, during the continuance of the second period among the Romans, the meditations and labors of philosophers were principally employed and consumed on moral philosophy, which to the heathen was as theology to us. Moreover, in those times the greatest wits applied themselves very generally to public affairs, the magnitude of the Roman empire requiring the services of a great number of persons. Again, the age in which natural philosophy was seen to flourish most among the Greeks was but a brief particle of time; for in early ages the Seven Wise Men, as they were called (all except Thales), applied themselves to morals and politics; and in later times, when Socrates had drawn down philosophy from heaven to earth, moral philosophy became more fashionable than ever, and diverted the minds of men from the philosophy of nature.

Nay, the very period itself in which inquiries concerning nature flourished, was by controversies and the ambitious display of new opinions corrupted and made useless. Seeing therefore that during those three periods natural philosophy was in a great degree either neglected or hindered, it is no wonder if men made but small advance in that to which they were not attending.

LXXX

To this it may be added that natural philosophy, even among those who have attended to it, has scarcely ever possessed, especially in these later times, a disengaged and whole man (unless it were some monk studying in his cell, or some gentleman in his country house), but that it has been made merely a passage and bridge to something else. And so this great mother of the sciences has with strange indignity been degraded to the offices of a servant, having to attend on the business of medicine or mathematics, and likewise to wash and imbue youthful and unripe wits with a sort of first dye, in order that they may be the fitter to receive another afterwards. Meanwhile let no man look for much progress in the sciences — especially in the practical part of them — unless natural philosophy be carried on and applied to particular sciences, and particular sciences be carried back again to natural philosophy. For want of this, astronomy, optics, music, a number of mechanical arts, medicine itself — nay, what one might more wonder at, moral and political philosophy, and the logical sciences — altogether lack profoundness, and merely glide along the surface and variety of things. Because after these particular sciences have been once distributed and established, they are no more nourished by natural philosophy, which might have drawn out of the true contemplation of motions, rays, sounds, texture and configuration of bodies, affections, and intellectual perceptions, the means of imparting to them fresh strength and growth. And therefore it is nothing strange if the sciences grow not, seeing they are parted from their roots.

LXXXI

Again there is another great and powerful cause why the sciences have made but little progress, which is this. It is not possible to run a course aright when the goal itself has not been rightly placed. Now the true and lawful goal of the sciences is none other than this: that human life be endowed with new discoveries and powers. But of this the great majority have no feeling, but are merely hireling and professorial; except when it occasionally happens that some workman of acuter wit and covetous of honor applies himself to a new invention, which he mostly does at the expense of his fortunes. But in general, so far are men from proposing to themselves to augment the mass of arts and sciences, that from the mass already at hand they neither take nor look for anything more than what they may turn to use in their lectures, or to gain, or to reputation, or to some similar advantage. And if any one out of all the multitude court science with honest affection and for her own sake, yet even with him the object will be found to be rather the variety of contemplations and doctrines than the severe and rigid search after truth. And if by chance there be one who seeks after truth in earnest, yet even he will propose to himself such a kind of truth as shall yield satisfaction to the mind and understanding in rendering causes for things long since discovered, and not the truth which shall lead to new assurance of works and new light of axioms. If then the end of the sciences has not as yet been well placed, it is not strange that men have erred as to the means.

LXXXII

And as men have misplaced the end and goal of the sciences, so again, even if they had placed it right, yet they have chosen a way to it which is altogether erroneous and impassable. And an astonishing thing it is to one who rightly considers the matter, that no mortal should have seriously applied himself to the opening and laying out of a road for the human understanding direct from the sense, by a course of experiment orderly conducted and well built up, but that all has been left either to the mist of tradition, or the whirl and eddy of argument, or the fluctuations and mazes of chance and of vague and ill-digested experience. Now let any man soberly and diligently consider what the way is by which men have been accustomed to proceed in the investigation and discovery of things, and in the first place he will no doubt remark a method of discovery very simple and inartificial, which is the most ordinary method, and is no more than this. When a man addresses himself to discover something, he first seeks out and sets before him all that has been said about it by others; then he begins to meditate for himself; and so by much agitation and working of the wit solicits and as it were evokes his own spirit to give him oracles; which method has no foundation at all, but rests only upon opinions and is carried about with them.

Another may perhaps call in logic to discover it for him, but that has no relation to the matter except in name. For logical invention does not discover principles and chief axioms, of which arts are composed, but only such things as appear to be consistent with them. For if you grow more curious and importunate and busy, and question her of probations and invention of principles or primary axioms, her answer is well known; she refers you to the faith you are bound to give to the principles of each separate art.

There remains simple experience which, if taken as it comes, is called accident; if sought for, experiment. But this kind of experience is no better than a broom without its band, as the saying is — a mere groping, as of men in the dark, that feel all round them for the chance of finding their way, when they had much better wait for daylight, or light a candle, and then go. But the true method of experience, on the contrary, first lights the candle, and then by means of the candle shows the way; commencing as it does with experience duly ordered and digested, not bungling or erratic, and from it educing axioms, and from established axioms again new experiments; even as it was not without order and method that the divine word operated on the created mass. Let men therefore cease to wonder that the course of science is not yet wholly run, seeing that they have gone altogether astray, either leaving and abandoning experience entirely, or losing their way in it and wandering round and round as in a labyrinth. Whereas a method rightly ordered leads by an unbroken route through the woods of experience to the open ground of axioms.

LXXXIII

This evil, however, has been strangely increased by an opinion or conceit, which though of long standing is vain and hurtful, namely, that the dignity of the human mind is impaired by long and close intercourse with experiments and particulars, subject to sense and bound in matter; especially as they are laborious to search, ignoble to meditate, harsh to deliver, illiberal to practice, infinite in number, and minute in subtlety. So that it has come at length to this, that the true way is not merely deserted, but shut out and stopped up; experience being, I do not say abandoned or badly managed, but rejected with disdain.

LXXXIV

Again, men have been kept back as by a kind of enchantment from progress in the sciences by reverence for antiquity, by the authority of men accounted great in philosophy, and then by general consent. Of the last I have spoken above.

As for antiquity, the opinion touching it which men entertain is quite a negligent one and scarcely consonant with the word itself. For the old age of the world is to be accounted the true antiquity; and this is the attribute of our own times, not of that earlier age of the world in which the ancients lived, and which, though in respect of us it was the elder, yet in respect of the world it was the younger. And truly as we look for greater knowledge of human things and a riper judgment in the old man than in the young, because of his experience and of the number and variety of the things which he has seen and heard and thought of, so in like manner from our age, if it but knew its own strength and chose to essay and exert it, much more might fairly be expected than from the ancient times, inasmuch as it is a more advanced age of the world, and stored and stocked with infinite experiments and observations.

Nor must it go for nothing that by the distant voyages and travels which have become frequent in our times many things in nature have been laid open and discovered which may let in new light upon philosophy. And surely it would be disgraceful if, while the regions of the material globe — that is, of the earth, of the sea, and of the stars — have been in our times laid widely open and revealed, the intellectual globe should remain shut up within the narrow limits of old discoveries.

And with regard to authority, it shows a feeble mind to grant so much to authors and yet deny time his rights, who is the author of authors, nay, rather of all authority. For rightly is truth called the daughter of time, not of authority. It is no wonder therefore if those enchantments of antiquity and authority and consent have so bound up men’s powers that they have been made impotent (like persons bewitched) to accompany with the nature of things.

LXXXV

Nor is it only the admiration of antiquity, authority, and consent, that has forced the industry of man to rest satisfied with the discoveries already made, but also an admiration for the works themselves of which the human race has long been in possession. For when a man looks at the variety and the beauty of the provision which the mechanical arts have brought together for men’s use, he will certainly be more inclined to admire the wealth of man than to feel his wants; not considering that the original observations and operations of nature (which are the life and moving principle of all that variety) are not many nor deeply fetched, and that the rest is but patience, and the subtle and ruled motion of the hand and instruments — as the making of clocks (for instance) is certainly a subtle and exact work: their wheels seem to imitate the celestial orbs, and their alternating and orderly motion, the pulse of animals; and yet all this depends on one or two axioms of nature.

Again, if you observe the refinement of the liberal arts, or even that which relates to the mechanical preparation of natural substances, and take notice of such things as the discovery in astronomy of the motions of the heavens, of harmony in music, of the letters of the alphabet (to this day not in use among the Chinese) in grammar; or again in things mechanical, the discovery of the works of Bacchus and Ceres — that is, of the arts of preparing wine and beer, and of making bread; the discovery once more of the delicacies of the table, of distillations and the like; and if you likewise bear in mind the long periods which it has taken to bring these things to their present degree of perfection (for they are all ancient except distillation), and again (as has been said of clocks) how little they owe to observations and axioms of nature, and how easily and obviously and as it were by casual suggestion they may have been discovered; you will easily cease from wondering, and on the contrary will pity the condition of mankind, seeing that in a course of so many ages there has been so great a dearth and barrenness of arts and inventions. And yet these very discoveries which we have just mentioned are older than philosophy and intellectual arts. So that, if the truth must be spoken, when the rational and dogmatical sciences began, the discovery of useful works came to an end.

And again, if a man turn from the workshop to the library, and wonder at the immense variety of books he sees there, let him but examine and diligently inspect their matter and contents, and his wonder will assuredly be turned the other way. For after observing their endless repetitions, and how men are ever saying and doing what has been said and done before, he will pass from admiration of the variety to astonishment at the poverty and scantiness of the subjects which till now have occupied and possessed the minds of men.

And if again he descend to the consideration of those arts which are deemed curious rather than safe, and look more closely into the works of the alchemists or the magicians, he will be in doubt perhaps whether he ought rather to laugh over them or to weep. For the alchemist nurses eternal hope and when the thing fails, lays the blame upon some error of his own; fearing either that he has not sufficiently understood the words of his art or of his authors (whereupon he turns to tradition and auricular whispers), or else that in his manipulations he has made some slip of a scruple in weight or a moment in time (whereupon he repeats his trials to infinity). And when, meanwhile, among the chances of experiment he lights upon some conclusions either in aspect new or for utility not contemptible, he takes these for earnest of what is to come, and feeds his mind upon them, and magnifies them to the most, and supplies the rest in hope. Not but that the alchemists have made a good many discoveries and presented men with useful inventions. But their case may be well compared to the fable of the old man who bequeathed to his sons gold buried in a vineyard, pretending not to know the exact spot; whereupon the sons applied themselves diligently to the digging of the vineyard, and though no gold was found there, yet the vintage by that digging was made more plentiful.

Again the students of natural magic, who explain everything by sympathies and antipathies, have in their idle and most slothful conjectures ascribed to substances wonderful virtues and operations; and if ever they have produced works, they have been such as aim rather at admiration and novelty than at utility and fruit.

In superstitious magic on the other hand (if of this also we must speak), it is especially to be observed that they are but subjects of a certain and definite kind wherein the curious and superstitious arts, in all nations and ages, and religions also, have worked or played. These therefore we may pass. Meanwhile if is nowise strange if opinion of plenty has been the cause of want.

LXXXVI

Further, this admiration of men for knowledges and arts — an admiration in itself weak enough, and well-nigh childish — has been increased by the craft and artifices of those who have handled and transmitted sciences. For they set them forth with such ambition and parade, and bring them into the view of the world so fashioned and masked as if they were complete in all parts and finished. For if you look at the method of them and the divisions, they seem to embrace and comprise everything which can belong to the subject. And although these divisions are ill filled out and are but as empty cases, still to the common mind they present the form and plan of a perfect science. But the first and most ancient seekers after truth were wont, 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.

LXXXVII

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.

LXXXVIII

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 labor; 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 vainglory 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 endeavor 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 unskillful 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-known nature, which will never be recognized 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 inventions noble 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 endeavoring after, if not accomplishing, some great matter.

LXXXIX

Neither is it to be forgotten that in every age natural philosophy has had a troublesome and hard to deal with adversary — 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 things 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 solemnizing 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 sober-mindedness, 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 investigation of nature something may be found to subvert or at least shake the authority of religion, especially with the unlearned. But these two last fears seem to me to savor utterly of carnal wisdom; as if men in the recesses and secret thought of their hearts doubted and distrusted the strength of religion and the empire of faith over the sense, and therefore feared that the investigation of truth in nature might be dangerous to them. But if the matter be truly considered, natural philosophy is, after the word of God, at once the surest medicine against superstition and the most approved nourishment for faith, and therefore she is rightly given to religion as her most faithful handmaid, since the one displays the will of God, the other his power. For he did not err who said, “Ye err in that ye know not the Scriptures and the power of God,” thus coupling and blending in an indissoluble bond information concerning his will and meditation concerning his power. Meanwhile it is not surprising if the growth of natural philosophy is checked when religion, the thing which has most power over men’s minds, has by the simpleness and incautious zeal of certain persons been drawn to take part against her.

 

(TO BE CONTINUED)

Francis Bacon

1620

NOTE ON THE TEXT

This rendition is based on the standard translation of James Spedding, Robert Leslie Ellis, and Douglas Denon Heath in The Works (Vol. VIII), published in Boston by Taggard and Thompson in 1863. All bracketed statements are the additions of the editor.

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