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understood statement of the curved surface of the ocean, which gave rise to the tradition of there being a part of the sea directly over the earth, from which at times an object has been known to fall, or an anchor to be let down. Even such whimsical fancies are not without instruction, and may serve to show the reader what that vagueness and obscurity of ideas is, of which I have been endeavouring to trace the prevalence in the dark ages.

We now proceed to another of the features which appears to me to mark, in a very prominent manner, the character of the stationary period.

CHAPTER II.

THE COMMENTATORIAL SPIRIT OF THE

MIDDLE AGES.

We have already noticed, that, after the first great achievements of the founders of sound speculation, in the different departments of human knowledge, had attracted the interest and admiration which those who became acquainted with them could not but give to them, there appeared a disposition among men to lean on the authority of some of these teachers;—to study the opinions of others as the only mode of forming their own;-to read nature through books; to attend to what had been already thought and said, rather than to what really is and happens. This tendency of men's minds requires our particular consideration. Its manifestations were very important, and highly characteristic of the stationary period; it gave, in a great degree, a peculiar bias and direction to the intellectual activity of many centuries; and the kind of labour with which speculative men were occupied in consequence of this bias, took the place of that examination of realities which must be their employment, in order that real knowledge may make any decided progress.

In some subjects, indeed, as, for instance, in the domains of morals, poetry, and the arts which aim

at beauty, this opposition between the study of former opinion and present reality, may not be so distinct; inasmuch as it may be said by some, that, in these subjects, opinions are realities; that the thoughts and feelings which prevail in men's minds are the material of our workmanship, the particulars from which we are to generalize, the instruments which we are to use; and that, therefore, to reject the study of antiquity, or even its authority, would be to show ourselves ignorant of the extent and mutual bearing of the elements with which we have to deal;-would be to cut asunder that which we ought to unite into a vital whole. Yet even in the provinces of history and poetry, the poverty and servility of men's minds during the middle ages, are shown by indications so strong as to be truly remarkable; for instance, in the efforts of the antiquarians of almost every European country to assimilate the early history of their own state to the poet's account of the foundation of Rome, by bringing from the sack of Troy, Brutus to England, Bavo to Flanders, and so on. But however this may be, our first business at present is, to trace the varying spirit of the physical philosophy of different ages; trusting that, hereafter, this prefatory study will enable us to throw some light upon the other parts of philosophy. And in physics the case undoubtedly was, that the labour of observation, which is one of the two great elements of the progress of knowledge, was in a great measure superseded by

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the collection, the analysis, the explanation, of previous authors and opinions; experimenters were replaced by commentators; criticism took the place of induction; and instead of great discoverers we had learned men.

1. Natural Bias to Authority.-It is very easy to see that, in such a bias of men's studies, there is something very natural; however strained and technical this erudition may have been, at least the propensities on which it depends are very general, and are easily seen. Deference to the authority of thoughtful and sagacious men, a disposition which we neither reject nor think we ought to reject, in practical matters, naturally clings to us, even in speculation. It is a satisfaction to us to suppose that there are, or have been, minds of transcendent powers, of wide and wise views, superior to the common errors and blindnesses of our nature. pleasure of admiration, and the repose of confidence, are inducements to such a belief. There are also other reasons why we willingly believe that there are in philosophy great teachers, so profound and sagacious, that, in order to arrive at truth, we have only to learn their thoughts, to understand their writings. There is a peculiar interest which men feel in dealing with the thoughts of their fellow-men, rather than with brute matter. Matter feels and excites no sympathies; in seeking for mere laws of nature, there is nothing of mental intercourse with the great spirits of the past, as there is in studying Aristotle or Plato.

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Moreover, a large portion of this employment is of a kind the most agreeable to most speculative minds, consisting in tracing the consequences of assumed principles: it is deductive like geometry; and the principles of the teachers being known, and being undisputed, the deduction and application of their results is an obvious, self-satisfying, and inexhaustible exercise of ingenuity.

These causes, and probably others, make criticism and commentation flourish, when invention begins to fail, oppressed and bewildered by the acquisitions it has already made; and when the vigour and hope of men's minds are enfeebled by civil and political changes. Accordingly', the Alexandrian school was eminently characterized by a spirit of erudition, of literary criticism, of interpretation, of imitation. These practices, which reigned first in their full vigour in the Museum, are likely to be, at all times, the leading propensities of similar academical institutions.

How natural it is to select a great writer as a paramount authority, and to ascribe to him extraordinary profundity and sagacity, we may see, in the manner in which the Greeks looked upon Homer; and the fancy which detected in his poems traces of the origin of all arts and sciences, has, as we know, found favour even in modern times. To pass over earlier instances of this feeling, we may

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1 Degerando. Hist. des Syst. de Philos. iii. p. 134.