because the apprehensive faculty hath been feebly often the inquisition is to be repeated. For we drawn forth to note them. Ministration to the senses is comprehended in three particulars. The senses are to be furnished with materials, with helps where they fail, and helps where they err. To the materials of the senses are appropriated history and experiments, to their short-comings, fit substitutions, to their declination, rules of correction. intend the first series of charts or results to form, as it were, moveable axes, and to constitute only the verifying part of the inquisition; for we have no hope of the mind's ever pursuing and securing its rightful dominion over nature, unless by repeated action. The ministration, therefore, to memory consists, as we have said in three doctrines, of the topics of discovery, of the reduction into tables, and of the method of fully establishing the inquiry. Ministration to reason remains, to which the two former parts are only ancillary. For by them there is no building up of axioms, but only the production of simple notions with an orderly narration of facts, verified, indeed, by the first Ministration to memory hath this for its function; out of the mass of particular facts, and the accumulation of facts forming natural history general, it extracts a history particular, and arranges it in such order, that the judgment can forthwith act, and do its office. For it befits us prudently to calculate the powers of the mind, and not to hope that they can expatiate at large ministration, and so exhibited by the second, as over the infinity of nature. For it is manifest to be, so to speak, placed at our disposal. Now, that the memory is defective and incompetent that ministration to reason, claims to be most when it attempts to embrace the endless variety highly approved, which shall best enable reason of things, and, no less, that in the choosing out to perform its office and secure its end. The of such as bear on some defined field of inquiry, office of reason is in its nature one, in its end and it is unpractised and unprepared. Now, as use double. For the end of man is either to regards the former malady, the mode of curing it know and contemplate, or to act and execute. is easy. It is performed by one remedial rule, Wherefore the design of human knowledge is to which is, that no investigation or invention be know the causes of a given effect or quality in entertained which is not drawn from a written any object of thought. And again, the design statement of results. For it were the same for of human agency is, upon a given basis of matter, one confident in the strength of memory to try to to build or superinduce any effect or quality grasp the whole interpretation of nature on a given within the limits of possibility. And these desubject, as to endeavour to seize and perform by signs, on a close examination and just estimate, rote the problems of astronomy. Besides, it is are seen to coincide. For that which in consufficiently apparent how small is the province templation stands for a cause, in operation stands we allot to mere memory of discourse of reason, for a mean, or instrument; since we know by seeing we do not authenticate discovery, even causes and operate by means. And, doubtless, when detailed in writing, save by digested tables. if all the means which are required, to what To the latter defect, therefore, we must devote operations soever, were supplied to man's hand more attention. And, doubtless, after the subject at pleasure, there would be no especial use in has been measured off and defined for inquiry, treating of the two disjunctively. But since and stands clear and unencumbered out of the man's operation is tied up within much narrower mass of things, the ministration to memory seems circumscription than his knowledge, because of to consist of three operations or offices. First, the innumerable necessities and limitations of we shall show what those things are which, in the individual, so that for the operative part there regard to the subject given or propounded, seem, is often demanded not so much a wisdom allon glancing over its history of facts, the proper comprehensive and free to range over possibility, points for inquiry, which forms a kind of argu- as a judgment sagacious and expert in selecting ment or topic. Secondly, in what order these from what is immediately before us; it is conought to be marshalled, and digested in regular sistent with this, to consider these things as more tables. Nevertheless, we expect not that the happily treated of apart. Wherefore we shall true vein of the subject, being of the analogy of also make like division of the ministration to the universe, can be discovered at the outset of reason, according as the ministration is to reason the inquiry, so that the division might follow active or contemplative. from it, but only the apparent one, so as to suggest some sort of partition of the subject. For truth shall sooner emerge from falsehood than from disorder, and reason more easily rectify the division, than penetrate the unsubdued mass. Then, in the third place, we shall show in what method and at what time the inquisition is to be recommenced, and the charts or tables preceding to be brought forward to new charts, and how As respects the contemplative part, to say it in a word, all evidently turns on one point. And that is no other than this, that a true axiom be established, or the same be made conjunctive with other axioms, for this is gaining a portion of the solid of truth, whereas a simple notion isolated, is so to speak but its surface. Now, such axiom is not elicited or formed, save by the legitimate and appropriate forms of induction, which ana ultimate efficients, or to matter taken generically, (such as are discussed in the disputations of the schools,) but to proximate efficients and preparations of matter. Lest men should labour in these, however, by a vain repetition and refining of experiments, we shall in this part introduce the doctrine of discovering latent processes. Now, we give the name of latent process to a certain series and gradation of changes, formed by the action of an efficient and the motion of parts in matter subjected to that action. The varying of the inquiry as it respects its subjects is derived from two states of things, either from their elementary or compound character, (for there is one modification of the inquiry adapted to thing's simple, another to things compound, or decomposed, or ambiguous,) or from the copiousness or poverty of the natural history which may have been collected to advance the inquiry. For when the history is rich in facts, the progress of the inquisition is prompt; when limited, it is labour in shackles, and demands manifold assiduity and skill. So, then, by handling the points we have now recounted, we shall have, as it seems to us, sufficiently discussed the varying of the inquiry. lyses and divides experience, and by proper limitations and rejections comes to necessary conclusions. Now the popular induction (from which the proofs of principles themselves are attempted) is but a puerile toy, concluding at random, and perpetually in risk of being exploded by contradictory instances: insomuch that the dialecticians seem never once to have thought of the subject in earnest, turning from it in a sort of disdain, and hurrying on to other things. Meantime this is manifest, that the conclusions which are attained by any species of induction are at once both discovered and attested, and do not depend on axioms and middle truths, but stand on their own weight of evidence, and require no extrinsic proof. Much more then is it necessary that those axioms which are raised according to the true form of induction, should be of self-contained proof, surer and more solid than what are termed principles themselves; and this kind of induction is what we have been wont to term the formula of interpretation. Therefore it is, that we desire to be careful and luminous, in exposition, above all other topics, of the construction of the axiom and the formula of interpretation. There remain, however, subservient to this end, three There remains the contracting of the inquiry, things of paramount importance, without explica- so as not only to demonstrate and make patent a tion of which, the rule of inquisition, though po- way in places pathless before, but a short cut in tent in the effect, may be regarded as operose in that way, and as it were a straight line of prothe application. These are the continuing, vary-gression, which shall go direct through circuitous ing, and contracting of the inquiry, so that nothing may be left in the art either half done, or inconsistent, or too much lengthened out for the shortness of man's life. We shall therefore show in the first place the use of axioms (supposing them discovered by the formula,) for inquiring into and raising others higher and more general, so that by a succession of firm and unbroken steps in the ladder of ascent, we may arrive at the unity of nature. In this part, however, we shall add the mode of examining and attesting these higher axioms by the experimental results first obtained, lest we again fall down to conjectures, probabilities, and idol systems. And this is the method which we term the continuing of the inquiry. The varying of the inquisition accommodates itself to the different nature, either of the causes to ascertain which the inquiry is set on foot, or of the things or subjects about which the inquiry is occupied. Therefore, discarding final causes, which have hitherto utterly vitiated natural philosophy, we shall commence with an inquiry, on the plan of varying and adaptation, into forms, a branch which has hitherto been abandoned as hopeless, and not unreasonably. For no one can be so privileged either in his powers of mind or in his good fortune, as to detect the form of any thing by means of presumptive conjectures and scholastic logic. Then follow the divers sorts of matter and of efficients. Now, when we use the terms matter and efficients, we do not point to and perplexed routes. Now this (like every other kind of abridging) consists mainly in the selection of things. And we shall find that there are in things two prerogatives, so to speak, of sovereign efficacy in abridging investigation, the prerogative of the instance, and the prerogative of that which is inquired into. Wherefore, we shall point out in the first place what those instances or experiments are, which are privileged above the rest to give forth light, so that a few of them afford as much weight as a multitude of others. For this both saves accumulation of the history and the toil of beating about indefinitely. We shall, then, expound what are the subjects of inquisition, from which the investigation ought to borrow its prelibation of omens, as those which being first disposed of, carry, as it were, a torch before their successors, either by reason of their own consummate certainty, or generic quality, or from their being indispensable to mechanical trials. And here we close the ministration to reason regarded in its character of contemplative. The doctrine of the active part of reason and its ministration, we shall comprehend in three directions, first, premising two admonitions to The open an entrance into the minds of men. first of these is, that in the inquiry, proceeding according to the formula laid down, the active part of reason should have a perpetual intercommunion with the contemplative. For the nature of things constrains that the propositions and axioms inferred and trained down to particular in upon our mind, that what is now done, from and practical uses, by process of reasoning, the supreme importance of the good it contains to should yield only a sort of guesses, exceedingly man, is manifestly of God. And in His workobscure and imperfect. Whereas an axiom drawn ings, every the most insignificant germ of the from particulars to new and corresponding ones, future is pregnant with results. leads on investigation in a broad and indestructible path. The other premonition is this, that we remember that, in the active branch of the inquiry, the business is to be accomplished by means of the ladder of descent, the use of which we waived in the contemplative. For every operation is occupied about individual experiments whose place is at the bottom of all. We must, therefore, descend the steps that lie between general truths and these. Nor, again, is it practicable to get at these by means of axioms taken unconnectedly; for every practical operation, and the mode of performing it, is at once suggested and effected by applying a combination of isolated axioms. With these preliminaries, then, we come to our threefold exposition of the doctrine of active interpretation. The first part propounds a defined and appropriate method of inquiry, in which not the cause or governing axiom, but the effecting of any operation is the object in view, and is submitted to examination. The second shows the way of making general tables with a special view to practice, in which may be much more easily and readily found all sorts of suggestions and indications of works. The third subjoins a mode of ascertaining and striking out new practical uses, an incomplete mode, no doubt, and yet not without utility, which travels from one experiment to another, without deducing of axioms. For, as from axiom to axiom, so from experiment to experiment, there is presented and opened up a passage to discovery, narrow indeed and slippery, yet not to be wholly passed over in silence. And here we conclude the ministration to practice, being the last in the order of distribution. This, then, is a plain and succinct abstract of the second book. These things being unfolded, we trust to have well constructed and furnished withal, the marriage chamber of mind and the universe, the divine goodness not disdaining to be bridemaid. Let it then be the votive part of the nuptial hymn, that from their union may rise and descend a progeny of helps to man's life, a line, so to speak, of heroes to conquer and command the wants and the miseries of humanity. At the conclusion, we shall add some remarks on the combination and the succession of scientific efforts. For then, and not till then, shall men know their own strength, not when multitudes devote themselves as now to the same tasks, but when some shall appropriate what is neglected by the rest. Nor, truly, have we abandoned hope of aftertimes, that there shall rise up men to advance to a nobler state a work commencing from such slender beginnings. For it is borne Now, in the redargution of the received philosophies which we intend, we scarcely know whither at first to turn ourselves, since the avenue to confutation of the same, which was to others open, is to us inhibited. And, besides, so many and so vast are the troops of error which present themselves, that we must overthrow and dislodge them, not in close detail but in mass: and if we would draw near unto them, and try conclusions, hand to hand, with each of them individually, it were in vain: the rule of all reasoning being set aside, differing as we do from them in our principles, and repudiating as we do the very forms and authority of their proofs and demonstrations. And if (which seems to be the only thing left for us to do) we attempted to infer and derive from experience the truths we maintain, we are only turning back to the starting point. And, forgetting what we have discoursed of the preparing of men's minds, we are found going directly the opposite way: and falling all at once and prematurely on nature; to which we have pronounced it absolutely necessary that we open up and pave a way, because of the obdurate prejudices and impediments of the minds of men. Nevertheless, we shall not be wanting to ourselves, but shall try to confront them, and prove our strength, in manner accommodated to our design, both by producing certain tokens from which an estimate may be formed of these philosophies, and meanwhile noting among the philosophies themselves, so as to shake their authority, certain prodigies of perversion, and laughingstocks to intelligence, which they furnish. Yet it escapes us not that the mass of such errors is too much consolidated to be at once overthrown; especially as among learned men, it is no unusual or unheard-of arrogance, wilfully to reject opinions which they cannot shake. Nor shall we offer aught too light or low for the grandeur of the interest which is at stake, nor in this sort of redargution attempt to make converts to our creed, hoping only meantime to conciliate patience and candour, and that only in minds of a more commanding and decisive order. For no one can betake himself to us, fresh from the habitual and unceasing companionship of such errors, with such openness and greatness of mind, as not to retain some bias to his impressions and opinions in favour of inveterate and established systems. You cannot inscribe fresh characters on the writing-tablet without expunging the former ones; but, in the mind, you will scarcely obliterate the first drawn characters, save by inscribing others. This bias, as we think, ought to be counteracted, and these our statements have this scope, (we speak it without reserve,) to lead men willing, not to drag them reluctant. All forcing, (as we from the first professed,) we would banish and as Borgia jestingly noted of the invasion of Italy by Charles the Eighth, that the French had come with chalk in their hands to mark the public houses, not arms to force their way through the land; so we too anticipate a like pacific tone and result of our discoveries, namely, that they shall segregate minds of large capacity from the crowd, and into these shall make their way, rather than be obnoxious to men of opposite opinions. the body politic. And when he entered at first, he found them occupied with easy converse one with another, yet they were ranged on seats placed with some formality of order, and sate as if expecting some one's coming. Not long after there came to them a personage of an aspect, as he thought, mild and exceedingly placid, yet the comportment of his features was as of one that pitied men. And, when they all stood up to receive him, he looked around, and said with a smile, "I could never have conceived, now that I recognise your features, one after another, that the idle hour of all of you should have But in this part of our subject, in which we fallen upon the same nook of time, and I cannot now treat of the redargution of the vulgar philoso- enough admire how it hath so occurred." Wherephies, our task hath been happily lightened by a upon one of the assembly made answer, that it timely and extraordinary circumstance. For while was he himself that had occasioned that leisure, meditating these points, there came to me a cer- seeing that what they expected to reap from him, tain friend, then returning from France, of whom, they regarded as preferable to all business. "I after due courtesy done, I inquired much, as he perceive," he answered, "that the whole waste (in the wont of intimate friends) of me, in regard of the time here consumed, in which each of you, of our various affairs. "But how do you em- if apart, might have benefited many, is to be ploy," said he, at length, "those intervals which charged to my account. If this be so, I must see, are unoccupied with public business, or at least in good sooth, that I detain you not over long." wherein its bustle abates." "A question in good With these words he sate down, not on an eletime," I answered; "lest you should suppose I vated seat or academic chair, but on a level with the do nothing at all in such hours, I must tell you, I rest, and discoursed to the assembly, somewhat to now meditate a renovation of philosophy, which the following effect. For my informant said, that shall embrace nothing airy or abstract, and which he tried as he might to catch up the address, but shall advance the interests of mankind." "A while going over his remembrances of it with the noble undertaking, doubtless," said he; "but friend who had introduced him, they seemed far whom have you for associates in this work?" short of what had then been spoken. He then "None at all," was my reply; "I have not even produced a specimen of the speech which he had a person with whom I can converse without re- taken down, and which he had then about him. serve on such subjects, none at least in whose converse I can explain myself, and whet my purpose." "A hard fate," he said, "yet know," he immediately added, "that others have also at heart such subjects." ." Whereupon I exclaimed with joy, "Precious raindrop of hope, that hast at last sprinkled my thirsty spirit, and recalled me to life. Why, I met not long ago a certain evileyed old fortune-telling woman, who, muttering I know not what, prophesied that my offspring should die in the desert." "Would you," said he, "that I mention a circumstance relating to such matters, which I met with myself in France?" "Most willingly," I replied, "and shall be grateful besides." He then related that he had, while at Paris, been invited and introduced by a friend of his to an assembly of personages, "such," said he, "as you too would have loved to see. No occurrence of my life was ever more delightful than that introduction. There were about fifty present, none young, but all mature of years, and of whom each in his aspect wore a stamp of dignity and of honour." He related, that among them he recognised men who had held offices of state, others senators of the realm, divers eminent ecclesiastics, and some generally of all the notable classes of "My sons, ye are doubtless but men and mortal, yet will ye not so much repine at the terms of your being, if ye sufficiently remember your nature. God, the creator of the world and of you, has endowed you with souls to contain that world, and yet remain unfilled and unsatisfied. Wherefore he has claimed your faith for himself, but the world he hath submitted to your sense; and hath decreed that the oracles of both should not be clear, but ambiguous, so as profitably to exercise you, and to balance the excellency of the things discovered. Now, as regards truths divine, my hope of you is good: but as concerns things human, I am in fear for you, lest you be involved in a train of endless errors. For I consider, that you are intimately persuaded of one thing, namely, that you now enjoy a flourishing and auspicious state of science. I on the other hand admonish you, not to regard the copiousness or utility of the knowledge you possess, as if you had been exalted to some pinnacle of superiority, or had satisfied your aspirations, or completed your labours. Revolve the matter thus: "If you take to task the whole of that huge congeries of writings wherewith the sciences are so puffed out and overgrown, and mark them with a strict and sifting scrutiny, you shall everywhere note infinite repetitions of the same thing, diversified in words, arrangement, examples, and illustrations, yet in the sum and weight and real effect of things all anticipated, and manifestly only repetitions, so as there is at once poverty and parade, arrogance and miserable jejuneness. And if I may be allowed a colloquial ease and pleasantry on this subject, this learning of yours very much resembles the well known supper of the host of Chalcis, who being asked whence he had such store of different hunter's fare: answered that all his dishes were of the flesh of a tame boar. For you will not deny that the whole of that seeming copiousness is nothing but fragments of the philosophy of the Greeks, and that not reared, to continue the metaphor, in the woods and wilds of nature, but styed up in the schools and scholastic cells like the domesticated animal. For, if you give up the Greeks, and a few Greeks too, what (I pray you) have the Romans or Arabs, THE PHENOMENA OF THE UNIVERSE; OR, NATURAL HISTORY. FOR THE BASIS OF NATURAL PHILOSOPHY. PREFACE. and empirics, if they conducted their observations and philosophy with more boldness, being accusUPON my taking into consideration the errors tomed to an accurate nicety in some things, bend that prevail with respect to the true grounds of all others by the most singular methods to them; forming theories and conducting experiments, I and give out opinions the most monstrous and felt it my duty myself to remedy these evils, to unnatural. For the one class, out of many things the best of my ability. There cannot indeed be take but little, the other out of but little take much any thing more meritorious than to lead men to into the body of their philosophy; and, to speak throw off the masks of authorities and their blind the truth, the method of either class is unsound, admiration of experiments, and to enter into a and will not hold. But the knowledge of nature nearer communion with things themselves, and a which has been hitherto collected, however copithorough investigation of them. For so our know- ous it may at first sight appear, is really meagre ledge of them will be at once deep and secure, and unprofitable. Neither is it of that kind for and will be moreover at hand, and the sources of which we are inquiring. Nor is it yet cleared of utility will be multiplied. But the first princi- fable and absurdity, but runs out into antiquity ples of this design must be derived from the and philology, and relations of things unconknowledge of nature. For all the philosophy of nected with it, neglecting and rejecting what is the Greeks, with all their different sects, and, solid, but laboriously curious upon trifles. But indeed, whatever other philosophy may be men- the worst of this kind of copiousness is this, that tioned, appears to have been built upon too narrow it embraces the investigation of natural objects, a basis, and on an insufficient acquaintance with nature. For, taking up some few things from experience, and from tradition, and that sometimes without accurate examination, they placed the rest in meditation and in the exercise of their ingenuity; relying too much upon dialectics: but the chymists and the whole class of mechanics and yet for the most part declines the study of things mechanical. And these are the very things which by far excel the others in the searching out the secrets of nature, for, nature being of itself vast and diffuse, dissipates the mind and con founds it by its variety. But in mechanical operations the judgment is collected, and the designs |