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Concerning the grounds then for putting away despair, which has been one of the most powerful causes of delay and hindrance to the progress of knowledge, I have now spoken. And this also concludes what I had to say touching the signs and causes of the errors, sluggishness, and ignorance which have prevailed; especially since the more subtle causes, which

, do not fall under popular judgment and observation, must be referred to what has been said on the Idols of the human mind.

And here likewise should close that part of my Instauration, which is devoted to pulling down: which part is performed by three refutations; first, by the refutation of the natural human reason, left to itself; secondly, by the refutation of the demonstrations; and thirdly, by the refutation of the theories, or the received systems of philosophy and doctrine. And the refutation of these has been such, as alone it could be: that is to say, by signs and the evidence of causes; since no other kind of confutation was open to me, differing as I do from others both on first principles and on rules of demonstration.

It is time therefore to proceed to the art itself and rule of interpreting nature; still however there remains something to be premised. For whereas in this first book of aphorisms I proposed to prepare men's minds as well for understanding as for receiving what is to follow; now that I have purged and swept and levelled the floor of the mind, it remains that I place the mind in a good position and as it were in a favourable aspect towards what I have to lay before it. For in a new matter, it is not only the strong preoccupation of some old opinion that tends to create a prejudice, but also a false preconception or prefiguration of the new thing which is presented. I will endeavour therefore to impart sound and true opinions as to the things I propose, although they are to serve only for the time, and by way of interest (so to speak), till the thing itself, which is the principal, be fully known.




First, then, I must request men not to suppose that after the fashion of ancient Greeks, and of certain moderns, as Telesius, Patricius, Severinus, I wish to found a new sect in philosophy. For this is not what I am about; nor do I think that it matters much to the fortunes of men what abstract notions one may entertain concerning nature and the principles of things; and no doubt many old theories of this kind can be revived and many new ones introduced ; just as many theories of the heavens may be supposed, which agree well enough with the phenomena and yet differ with each other.

But for my part I do not trouble myself with any such speculative and withal unprofitable matters.

My purpose, on the contrary, is to try whether I cannot in very fact lay more firmly the foundations, and extend more widely the limits, of the power and greatness of man. And although on some special subjects and in an incomplete form I am in possession of results which I take to be far more true and more certain and withal more fruitful than those now received, and these I have collected into the fifth part of my Instauration,) yet I have no entire or universal theory to propound. For it does not seem that the time is come for such an attempt. Neither can I hope to live to complete the sixth part of the Instauration (which is destined for the philosophy discovered by the legitimate interpretation of nature), but hold it enough if in the intermediate business I bear myself soberly and profitably, sowing in the meantime for future ages the seeds of a purer truth, and performing my part towards the commencement of the great undertaking.


And as I do not seek to found a school, so neither do I hold out offers or promises of particular works. It may be thought indeed, that I who make such frequent mention of works and refer everything to that end, should produce some myself by way of earnest. But my course and method, as I have often clearly stated and would wish to state again, is this, — not to extract works from works or experiments from experiments (as an empiric), but from works and experiments to extract causes and axioms, and again from those causes and axioms new works and experiments, as a legitimate interpreter of nature. And although in my tables of discovery (which compose the fourth part of the Instauration), and also in the examples of particulars (which I have adduced in the second part), and moreover in my observations on the history (which I have drawn out in the third part), any reader of even moderate sagacity and intelligence will everywhere ob. serve indications and outlines of many noble works; still I candidly confess that the natural history which I now have, whether collected from books or from my own investigations, is neither sufficiently copious nor verified with sufficient accuracy to serve the purposes of legitimate interpretation.

Accordingly, if there be any one more apt and better prepared for mechanical pursuits, and sagacious in hunting out works by the mere dealing with experiment, let him by all means use his industry to gather from my history and tables many things by the way, and apply them to the production of works, which may serve as interest until the principal be forthcoming. But for myself, aiming as I do at greater things, I condemn all unseasonable and premature tarrying over such things as these; being (as I often say) like Atalanta's balls. For I do not run off like a child after golden apples, but stake all on the victory of art over nature in the race; nor do I make haste to mow down the moss or the corn in blade, but wait for the harvest in its due season.


There will be found no doubt, when my history and tables of discovery are read, some things in the experiments themselves that are not quite certain, or perhaps that are quite false; which


make a man think that the foundations and principles upon



discoveries rest are false and doubtful. But this is of no consequence; for such things must needs happen at first. It is only like the occurrence in a written or printed page of a letter or two mistaken or misplaced; which does not much hinder the reader, because such errors are easily corrected by the sense. So likewise may there occur in my natural

. history many experiments which are mistaken and falsely set down, and yet they will presently by the discovery of causes and axioms be easily expunged and rejected. It is nevertheless true that if the mistakes in natural history and experiments are important, frequent, and continual, they cannot possibly be corrected or amended by any felicity of wit or art. And therefore, if in my natural history, which has been collected and tested with so much diligence, severity, and I may say religious care, there still lurk at intervals certain falsities or errors in the particulars, - what is to be said of common natural history, which in comparison with mine is so negligent and inexact? and what of the philosophy and sciences built on such a sand (or rather quicksand)? Let no man therefore trouble himself for this.

CXIX. There will be met with also in my history and experiments many things which are trivial and commonly known; many which are mean and low; many, lastly, which are too subtle and merely speculative, and that seem to be of no use; which kind of things may possibly avert and alienate men's interest.

And first for those things which seem common ; let men bear in mind that hitherto they have been accustomed to do no more than refer and adapt the causes of things which rarely happen to such as happen frequently; while of those which happen frequently they never ask the cause, but take them as they are for granted. And therefore they do not investigate the causes of weight, of the rotation of heavenly bodies, of heat, cold, light, hardness, softness, rarity, density, liquidity, solidity, animation, inanimation, similarity, dissimilarity, organisation, and the like; but admitting these as self-evident and obvious, they dispute and decide on other things of less frequent and familiar oc


But I, who am well aware that no judgment can be passed on uncommon or remarkable things, much less anything new brought to light, unless the causes of common things, and the causes of those causes, be first duly examined and found out, am of necessity compelled to admit the commonest things into my history. Nay, in my judgment philosophy has been hindered by nothing more than this, – that things of familiar and frequent occurrence do not arrest and detain the thoughts of men, but are received in passing without any inquiry into their causes; insomuch that information concerning things which are not known is not oftener wanted than attention concerning things which are.


And for things that are mean or even filthy,—things which (as Pliny says) must be introduced with an apology, - such things, no less than the most splendid and costly, must be admitted into natural history. Nor is natural history polluted thereby ; for the sun enters the sewer no less than the palace, yet takes no pollution. And for myself, I am not raising a capitol or

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pyramid to the pride of man, but laying a foundation in the human understanding for a holy temple after the model of the world. That model therefore I follow. For whatever deserves to exist deserves also to be known, for knowledge is the image of existence; and things mean and splendid exist alike. Moreover as from certain putrid substances-musk, for instance, and civet-the sweetest odours are sometimes generated, so too from mean and sordid instances there sometimes emanates excellent light and information. But enough and more than enough of this; such fastidiousness being merely childish and effeminate.


But there is another objection which must be more carefully looked to: namely, that there are many things in this History which to common apprehension, or indeed to any understanding accustomed to the present system, will seem to be curiously and unprofitably subtle. Upon this point therefore above all I must say again what I have said already,- that at first and for a time I am seeking for experiments of light, not for experiments of fruit; following therein, as I have often said, the example of the divine creation; which on the first day produced light only, and assigned to it alone one entire day, nor mixed up with it on that day any material work.

To suppose therefore that things like these are of no use is the same as to suppose that light is of no use, because it is not a thing solid or material. And the truth is that the knowledge of simple natures well examined and defined is as light; it gives entrance to all the secrets of nature's workshop, and virtually includes and draws after it whole bands and troops of works, and opens to us the sources of the noblest axioms; and yet in itself it is of no great use. So also the letters of the alphabet in themselves and apart have no use or meaning, yet they are the subject-matter for the composition and apparatus of all discourse. So again the seeds of things are of much latent virtue, and yet of no use except in their development. And the scattered rays of light itself, until they are made to converge, can impart none of their benefit.

But if objection be taken to speculative subtleties, what is to be said of the schoolmen, who have indulged in subtleties to such excess? in subtleties too that were spent on words, or at any rate on popular notions (which is much the same thing),

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