GENERAL REMARKS.
IN the twelfth Book of the Philosophy, in which I have given a Review of Opinions on the Nature of Knowledge and the method of seeking it, I have given some account of several of the most important persons belonging to the ages now under consideration. I have there (vol. ii. b. xii. p. 146) spoken of the manner in which remarks made by Aristotle came to be accepted as fundamental maxims in the schools of the middle ages, and of the manner in which they were discussed by the greatest of the schoolmen, as Thomas Aquinas, Albertus Magnus, and the like. I have spoken also (p. 149) of a certain kind of recognition of the derivation of our knowledge from experience; as shown in Richard of St. Victor, in the twelfth century. I have considered (p. 152) the plea of the admirers of those ages, that religious authority was not claimed for physical science.
I have noticed that the rise of Experimental Philosophy exhibited two features (chap. vii. p. 155), the Insurrection against Authority, and the Appeal to Experience: and as exemplifying these features, I have spoken of Raymond Lully and of Roger Bacon. I have further noticed the opposition to the prevailing Aristotelian dogmatism manifested (chap. viii.) by Nicolas of Cus, Marsilius Ficinus, Francis Patricius, Picus of Mirandula, Cornelius Agrippa, Theophrastus Paracelsus, Robert Fludd. I have gone on to notice the Theoretical Reformers of Science (chap. ix.), Bernardinus Telesius, Thomas Campanella, Andreas Cæsalpinus, Peter Ramus; and the Protestant Reformers, as Melancthon. After these come the Practical Reformers of Science, who have their place in the subsequent history of Inductive Philosophy; Leonardo da Vinci, and the Heralds of the dawning light of real science, whom Francis Bacon welcomes, as Heralds are accosted in Homer:
Χαίρετε Κήρυκες Διὸς ἄγγελοι ἠδὲ καὶ ἀνδρῶν.
Hail, Heralds, messengers of Gods and men!
[512] I have, in the part of the Philosophy referred to, discussed the merits and defects of Francis Bacon’s Method, and I shall have occasion, in the next Book, to speak of his mode of dealing with the positive science of his time. There is room for much more reflexion on these subjects, but the references now made may suffice at present.
CHAPTER V.
Progress in the Middle Ages.
Thomas Aquinas.
Aquinas wrote (besides the Summa [mentioned] in the text) a Commentary on the Physics of Aristotle: Commentaria in Aristotelis Libros Physicorum, Venice, 1492. This work is of course of no scientific value; and the commentary consists of empty permutations of abstract terms, similar to those which constitute the main substance of the text in Aristotle’s physical speculations. There is, however, an attempt to give a more technical form to the propositions and their demonstrations. As specimens of these, I may mention that in Book vi. c. 2, we have a demonstration that when bodies move, the time and the magnitude (that is, the space described), are divided similarly; with many like propositions. And in Book viii. we have such propositions as this (c. 10): “Demonstration that a finite mover (movens) cannot move anything in an infinite time.” This is illustrated by a diagram in which two hands are represented as engaged in moving a whole sphere, and one hand in moving a hemisphere.
This mode of representing force, in diagrams illustrative of mechanical reasonings, by human hands pushing, pulling, and the like, is still employed in elementary books. Probably this is the first example of such a mode of representation.
Roger Bacon.
This writer, a contemporary of Thomas Aquinas, exhibits to us a kind of knowledge, speculation, and opinion, so different from that of any known person near his time, that he deserves especial notice here; [513] and I shall transfer to this place the account which I have given of him in the Philosophy. I do this the more willingly because I regard the existence of such a work as the Opus Majus at that period as a problem which has never yet been solved. Also I may add, that the scheme of the Contents of this work which I have given, deserves, as I conceive, more notice than it has yet received.
“Roger Bacon was born in 1214, near Ilchester, in Somersetshire, of an old family. In his youth he was a student at Oxford, and made extraordinary progress in all branches of learning. He then went to the University of Paris, as was at that time the custom of learned Englishmen, and there received the degree of Doctor of Theology. At the persuasion of Robert Grostête, bishop of Lincoln, he entered the brotherhood of Franciscans in Oxford, and gave himself up to study with extraordinary fervor. He was termed by his brother monks Doctor Mirabilis. We know from his own works, as well as from the traditions concerning him, that he possessed an intimate acquaintance with all the science of his time which could be acquired from books; and that he had made many remarkable advances by means of his own experimental labors. He was acquainted with Arabic, as well as with the other languages common in his time. In the title of his works, we find the whole range of science and philosophy, Mathematics and Mechanics, Optics, Astronomy, Geography, Chronology, Chemistry, Magic, Music, Medicine, Grammar, Logics, Metaphysics, Ethics, and Theology; and judging from those which are published, these works are full of sound and exact knowledge. He is, with good reason, supposed to have discovered, or to have had some knowledge of, several of the most remarkable inventions which were made generally known soon afterwards; as gunpowder, lenses, burning specula, telescopes, clocks, the correction of the calendar, and the explanation of the rainbow.
“Thus possessing, in the acquirements and habits of his own mind, abundant examples of the nature of knowledge and of the process of invention, Roger Bacon felt also a deep interest in the growth and progress of science, a spirit of inquiry respecting the causes which produced or prevented its advance, and a fervent hope and trust in its future destinies; and these feelings impelled him to speculate worthily and wisely respecting a Reform of the Method of Philosophizing. The manuscripts of his works have existed for nearly six hundred years in many of the libraries of Europe, and especially in those of England; and for a long period the very imperfect portions of them which were [514] generally known, left the character and attainments of the author shrouded in a kind of mysterious obscurity. About a century ago, however, his Opus Majus was published[5] by Dr. S. Jebb, principally from a manuscript in the library of Trinity College, Dublin; and this contained most or all of the separate works which were previously known to the public, along with others still more peculiar and characteristic. We are thus able to judge of Roger Bacon’s knowledge and of his views, and they are in every way well worthy our attention.
[5] Fratris Rogeri Bacon Ordinis Minorum Opus Majus ad Clementem Quartum, Pontificem Romanum, ex MS. Codice Dubliniensi cum aliis quibusdam collato nunc primum edidit S. Jebb, M.D. Londini, 1733.
“The Opus Majus is addressed to Pope Clement the Fourth, whom Bacon had known when he was legate in England as Cardinal-bishop of Sabina, and who admired the talents of the monk, and pitied him for the persecutions to which he was exposed. On his elevation to the papal chair, this account of Bacon’s labours and views was sent, at the earnest request of the pontiff. Besides the Opus Majus, he wrote two others, the Opus Minus and Opus Tertium; which were also sent to the pope, as the author says,[6] ‘on account of the danger of roads, and the possible loss of the work.’ These works still exist unpublished, in the Cottonian and other libraries.
[6] Opus Majus, Præf.
“The Opus Majus is a work equally wonderful with regard to its general scheme, and to the special treatises with which the outlines of the plan are filled up. The professed object of the work is to urge the necessity of a reform in the mode of philosophizing, to set forth the reasons why knowledge had not made a greater progress, to draw back attention to the sources of knowledge which had been unwisely neglected, to discover other sources which were yet almost untouched, and to animate men in the undertaking, by a prospect of the vast advantages which it offered. In the developement of this plan, all the leading portions of science are expounded in the most complete shape which they had at that time assumed; and improvements of a very wide and striking kind are proposed in some of the principal of these departments. Even if the work had had no leading purpose, it would have been highly valuable as a treasure of the most solid knowledge and soundest speculations of the time; even if it had contained no such details, it would have been a work most remarkable for its general views and scope. It may be considered as, at the same time, the Encyclopedia and the Novum Organon of the thirteenth century. [515]
“Since this work is thus so important in the history of Inductive Philosophy I shall give, in a Note, a view[7] of its divisions and contents. But I must now endeavor to point out more especially the way in which the various principles, which the reform of scientific method involved, are here brought into view.
[7] Contents of Roger Bacon’s Opus Majus:
| Part I. | On the four causes of humanignorance:—Authority, Custom, Popular Opinion, and the Pride ofsupposed Knowledge. | |
| Part II. | On the source of perfect wisdom in theSacred Scripture. | |
| Part III. | On the Usefulness of Grammar. | |
| Part IV. | On the Usefulnessof Mathematics. | |
| (1.) The Necessity ofMathematics in Human Things (published separately as the SpeculaMathematica). | ||
| (2.) The Necessity ofMathematics in Divine Things.—1°. This study has occupied holymen: 2°. Geography: 3°. Chronology: 4°. Cycles; the Golden Number,&c.: 5°. Natural Phenomena, as the Rainbow: 6°. Arithmetic: 7°.Music. | ||
| (3.) The Necessity ofMathematics in Ecclesiastical Things. 1°. The Certification of Faith:2°. The Correction of the Calendar. | ||
| (4.) The Necessity ofMathematics in the State.—1°. Of Climates: 2°. Hydrography: 3°.Geography: 4°. Astrology. | ||
| Part V. | On Perspective(published separately as Perspectiva). | |
| (1.) The organs of vision. | ||
| (2.) Vision in straight lines. | ||
| (3.) Vision reflected andrefracted. | ||
| (4.) De multiplicationespecierum (on the propagation of the impressions of light, heat,&c.) | ||
| Part VI. | On ExperimentalScience. | |
“One of the first points to be noticed for this purpose, is the resistance to authority; and at the stage of philosophical history with which we here have to do, this means resistance to the authority of Aristotle, as adopted and interpreted by the Doctors of the Schools. Bacon’s work[8] is divided into Six Parts; and of these Parts, the First is, Of the four universal Causes of all Human Ignorance. The causes thus enumerated[9] are:—the force of unworthy authority;—traditionary habit;—the imperfection of the undisciplined senses;—and the disposition to conceal our ignorance and to make an ostentatious show of our knowledge. These influences involve every man, occupy every condition. They prevent our obtaining the most useful and large and fair doctrines of wisdom, the secrets of all sciences and arts. He then proceeds to argue, from the testimony of philosophers themselves, that the authority of antiquity, and especially of Aristotle, is not infallible. ‘We find[10] their books full of doubts, obscurities, and perplexities. They [516] scarce agree with each other in one empty question or one worthless sophism, or one operation of science, as one man agrees with another in the practical operations of medicine, surgery, and the like arts of secular men. Indeed,’ he adds,[11] ‘not only the philosophers, but the saints have fallen into errors which they have afterwards retracted,’ and this he instances in Augustin, Jerome, and others. He gives an admirable sketch of the progress of philosophy from the Ionic School to Aristotle; of whom he speaks with great applause. ‘Yet,’ he adds, ‘those who came after him corrected him in some things, and added many things to his works, and shall go on adding to the end of the world.’ Aristotle, he adds, is now called peculiarly[12] the Philosopher, ‘yet there was a time when his philosophy was silent and unregarded, either on account of the rarity of copies of his works, or their difficulty, or from envy; till after the time of Mahomet, when Avicenna and Averroes, and others, recalled this philosophy into the full light of exposition. And although the Logic and some other works were translated by Boethius from the Greek, yet the philosophy of Aristotle first received a quick increase among the Latins at the time of Michael Scot; who, in the year of our Lord 1230, appeared, bringing with him portions of the books of Aristotle on Natural Philosophy and Mathematics. And yet a small part only of the works of this author is translated, and a still smaller part is in the hands of common students.’ He adds further[13] (in the Third Part of the Opus Majus, which is a Dissertation on Language) that the translations which are current of these writings, are very bad and imperfect. With these views, he is moved to express himself somewhat impatiently[14] respecting these works: ‘If I had,’ he says, ‘power over the works of Aristotle, I would have them all burnt; for it is only a loss of time to study in them, and a course of error, and a multiplication of ignorance beyond expression.’ ‘The common herd of students,’ he says, ‘with their heads, have no principle by which they can be excited to any worthy employment; and hence they mope and make asses of themselves over their bad translations, and lose their time, and trouble, and money.’
[8] Op. Maj. p. 1.
[9] Ib. p. 2.
[10] Ib. p. 10.
[11] Op. Maj. p. 36.
[12] Autonomaticè.
[13] Op. Maj. p. 46.
[14] See Pref. to Jebb’s edition. The passages there quoted, however, are not extracts from the Opus Majus, but (apparently) from the Opus Minus (MS. Cott. Tib. c. 5). “Si haberem potestatem supra libros Aristotelis, ego facerem omnes cremari; quia non est nisi temporis amissio studere in illis, et causa erroris, et multiplicatio ignorantiæ ultra id quod valeat explicari. . . . Vulgus studentum cum capitibus suis non habet unde excitetur ad aliquid dignum, et ideo languet et asininat circa male translata, et tempus et studium amittit in omnibus et expensas.”
[517] “The remedies which he recommends for these evils, are, in the first place, the study of that only perfect wisdom which is to be found in the Sacred Scripture;[15] in the next place, the study of mathematics and the use of experiment.[16] By the aid of these methods, Bacon anticipates the most splendid progress for human knowledge. He takes up the strain of hope and confidence which we have noticed as so peculiar in the Roman writers; and quotes some of the passages of Seneca which we adduced in illustration of this:—that the attempts in science were at first rude and imperfect, and were afterwards improved;—that the day will come, when what is still unknown shall be brought to light by the progress of time and the labors of a longer period;—that one age does not suffice for inquiries so wide and various;—that the people of future times shall know many things unknown to us;—and that the time shall arrive when posterity will wonder that we overlooked what was so obvious. Bacon himself adds anticipations more peculiarly in the spirit of his own time. ‘We have seen,’ he says, at the end of the work, ‘how Aristotle, by the ways which wisdom teaches, could give to Alexander the empire of the world. And this the Church ought to take into consideration against the infidels and rebels, that there may be a sparing of Christian blood, and especially on account of the troubles that shall come to pass in the days of Antichrist; which by the grace of God it would be easy to obviate, if prelates and princes would encourage study, and join in searching out the secrets of nature and art.’
[15] Part ii.
[16] Parts iv. v. and vi.
“It may not be improper to observe here that this belief in the appointed progress of knowledge, is not combined with any overweening belief in the unbounded and independent power of the human intellect. On the contrary, one of the lessons which Bacon draws from the state and prospects of knowledge, is the duty of faith and humility. ‘To him,’ he says,[17] ‘who denies the truth of the faith because he is unable to understand it, I will propose in reply the course of nature, and as we have seen it in examples.’ And after giving some instances, he adds, ‘These, and the like, ought to move men and to excite them to the reception of divine truths. For if, in the vilest objects of creation, truths are found, before which the inward pride of man must bow, and believe though it cannot understand, how much more should man humble his mind before the glorious truths of God!’ He had before said:[18] ‘Man is incapable of perfect wisdom in this life; it is hard for [518] him to ascend towards perfection, easy to glide downwards to falsehoods and vanities: let him then not boast of his wisdom, or extol his knowledge. What he knows is little and worthless, in respect of that which he believes without knowing; and still less, in respect of that which he is ignorant of. He is mad who thinks highly of his wisdom; he most mad, who exhibits it as something to be wondered at.’ He adds, as another reason for humility, that he has proved by trial, he could teach in one year, to a poor boy, the marrow of all that the most diligent person could acquire in forty years’ laborious and expensive study.
[17] Op. Maj. p. 476.
[18] Ib. p. 15.
“To proceed somewhat more in detail with regard to Roger Bacon’s views of a Reform in Scientific Inquiry, we may observe that by making Mathematics and Experiment the two great points of his recommendation, he directed his improvement to the two essential parts of all knowledge, Ideas and Facts, and thus took the course which the most enlightened philosophy would have suggested. He did not urge the prosecution of experiment, to the comparative neglect of the existing mathematical sciences and conceptions; a fault which there is some ground for ascribing to his great namesake and successor Francis Bacon: still less did he content himself with a mere protest against the authority of the schools, and a vague demand for change, which was almost all that was done by those who put themselves forward as reformers in the intermediate time. Roger Bacon holds his way steadily between the two poles of human knowledge; which, as we have seen, it is far from easy to do. ‘There are two modes of knowing,’ says he;[19] ‘by argument, and by experiment. Argument concludes a question; but it does not make us feel certain, or acquiesce in the contemplation of truth, except the truth be also found to be so by experience.’ It is not easy to express more decidedly the clearly-seen union of exact conceptions with certain facts, which, as we have explained, constitutes real knowledge.
[19] Op. Maj. p. 445; see also p. 448. “Scientiæ aliæ sciunt sua principia invenire per experimenta, sed conclusiones per argumenta facta ex principiis inventis. Si vero debeant habere experientiam conclusionum suarum particularem et completam, tunc oportet quod habeant per adjutorium istius scientiæ nobilis (experimentalis).”
“One large division of the Opus Majus is ‘On the Usefulness of Mathematics,’ which is shown by a copious enumeration of existing branches of knowledge, as Chronology, Geography, the Calendar and (in a separate Part) Optics. There is a chapter,[20] in which it is proved [519] by reason, that all science requires mathematics. And the arguments which are used to establish this doctrine, show a most just appreciation of the office of mathematics in science. They are such as follows:—That other sciences use examples taken from mathematics as the most evident:—That mathematical knowledge is, as it were, innate to us, on which point he refers to the well-known dialogue of Plato, as quoted by Cicero:—That this science, being the easiest, offers the best introduction to the more difficult:—That in mathematics, things as known to us are identical with things as known to nature:—That we can here entirely avoid doubt and error, and obtain certainty and truth:—That mathematics is prior to other sciences in nature, because it takes cognizance of quantity, which is apprehended by intuition (intuitu intellectus). ‘Moreover,’ he adds,[21] ‘there have been found famous men, as Robert, bishop of Lincoln, and Brother Adam Marshman (de Marisco), and many others, who by the power of mathematics have been able to explain the causes of things; as may be seen in the writings of these men, for instance, concerning the Rainbow and Comets, and the generation of heat, and climates, and the celestial bodies.’
[20] Ib. p. 60.
[21] Op. Maj. p. 64.
“But undoubtedly the most remarkable portion of the Opus Majus is the Sixth and last Part, which is entitled ‘De Scientia experimentali.’ It is indeed an extraordinary circumstance to find a writer of the thirteenth century, not only recognizing experiment as one source of knowledge, but urging its claims as something far more important than men had yet been aware of, exemplifying its value by striking and just examples, and speaking of its authority with a dignity of diction which sounds like a foremurmur of the Baconian sentences uttered nearly four hundred years later. Yet this is the character of what we here find.[22] ‘Experimental science, the sole mistress of speculative sciences, has three great Prerogatives among other parts of knowledge: First she tests by experiment the noblest conclusions of all other sciences: Next she discovers respecting the notions which other sciences deal with, magnificent truths to which these sciences of themselves can by no means attain: her Third dignity is, that she by her own power and without respect of other sciences, investigates the secrets of nature.’
[22] “Veritates magnificas in terminis aliarum scientiarum in quas per nullam viam possunt illæ scientiæ, hæc sola scientiarum domina speculativarum, potest dare.”—Op. Maj. p. 465.
[520] “The examples which Bacon gives of these ‘Prerogatives’ are very curious, exhibiting, among some error and credulity, sound and clear views. His leading example of the First Prerogative is the Rainbow, of which the cause, as given by Aristotle, is tested by reference to experiment with a skill which is, even to us now, truly admirable. The examples of the Second Prerogative are three—first, the art of making an artificial sphere which shall move with the heavens by natural influences, which Bacon trusts may be done, though astronomy herself cannot do it—’et tunc,’ he says, ‘thesaurum unius regis valeret hoc instrumentum;’—secondly, the art of prolonging life, which experiment may teach, though medicine has no means of securing it except by regimen;[23]—thirdly, the art of making gold finer than fine gold, which goes beyond the power of alchemy. The Third Prerogative of experimental science, arts independent of the received sciences, is exemplified in many curious examples, many of them whimsical traditions. Thus it is said that the character of a people may be altered by altering the air.[24] Alexander, it seems, applied to Aristotle to know whether he should exterminate certain nations which he had discovered, as being irreclaimably barbarous; to which the philosopher replied, ‘If you can alter their air, permit them to live; if not, put them to death.’ In this part, we find the suggestion that the fire-works made by children, of saltpetre, might lead to the invention of a formidable military weapon.
[23] One of the ingredients of a preparation here mentioned, is the flesh of a dragon, which, it appears, is used as food by the Ethiopians. The mode of preparing this food cannot fail to amuse the reader. “Where there are good flying dragons, by the art which they possess, they draw them out of their dens, and have bridles and saddles in readiness, and they ride upon them, and make them bound about in the air in a violent manner, that the hardness and toughness of the flesh may be reduced, as boars are hunted and bulls are baited before they are killed for eating.”—Op. Maj. p. 470.
[24] Op. Maj. p. 472.
“It could not be expected that Roger Bacon, at a time when experimental science hardly existed, could give any precepts for the discovery of truth by experiment. But nothing can be a better example of the method of such investigation, than his inquiry concerning the cause of the Rainbow. Neither Aristotle, nor Avicenna, nor Seneca, he says, have given us any clear knowledge of this matter, but experimental science can do so. Let the experimenter (experimentator) consider the cases in which he finds the same colors, as the hexagonal crystals from Ireland and India; by looking into these he will see colors like those of the rainbow. Many think that this arises from some [521] special virtue of these stones and their hexagonal figure; let therefore the experimenter go on, and he will find the same in other transparent stones, in dark ones as well as in light-colored. He will find the same effect also in other forms than the hexagon, if they be furrowed in the surface, as the Irish crystals are. Let him consider too, that he sees the same colors in the drops which are dashed from oars in the sunshine;—and in the spray thrown by a mill wheel;—and in the dew drops which lie on the grass in a meadow on a summer morning;—and if a man takes water in his mouth and projects it on one side into a sunbeam;—and if in an oil lamp hanging in the air, the rays fall in certain positions upon the surface of the oil;—and in many other ways, are colors produced. We have here a collection of instances, which are almost all examples of the same kind as the phenomenon under consideration; and by the help of a principle collected by induction from these facts, the colors of the rainbow were afterwards really explained.
“With regard to the form and other circumstances of the bow he is still more precise. He bids us measure the height of the bow and of the sun, to show that the centre of the bow is exactly opposite to the sun. He explains the circular form of the bow,—its being independent of the form of the cloud, its moving when we move, its flying when we follow,—by its consisting of the reflections from a vast number of minute drops. He does not, indeed, trace the course of the rays through the drop, or account for the precise magnitude which the bow assumes; but he approaches to the verge of this part of the explanation; and must be considered as having given a most happy example of experimental inquiry into nature, at a time when such examples were exceedingly scanty. In this respect, he was more fortunate than Francis Bacon, as we shall [hereafter] see.
“We know but little of the biography of Roger Bacon, but we have every reason to believe that his influence upon his age was not great. He was suspected of magic, and is said to have been put into close confinement in consequence of this charge. In his work he speaks of Astrology, as a science well worth cultivating. ‘But,’ says he, ‘Theologians and Decretists, not being learned in such matters, and seeing that evil as well as good may be done, neglect and abhor such things, and reckon them among Magic Arts.’ We have already seen, that at the very time when Bacon was thus raising his voice against the habit of blindly following authority, and seeking for all science in Aristotle, Thomas Aquinas was employed in fashioning Aristotle’s tenets into that fixed form in which they became the great impediment to the [522] progress of knowledge. It would seem, indeed, that something of a struggle between the progressive and stationary powers of the human mind was going on at this time. Bacon himself says,[25] ‘Never was there so great an appearance of wisdom, nor so much exercise of study in so many Faculties, in so many regions, as for this last forty years. Doctors are dispersed everywhere, in every castle, in every burgh, and especially by the students of two Orders, (he means the Franciscans and Dominicans, who were almost the only religious orders that distinguished themselves by an application to study,[26]) which has not happened except for about forty years. And yet there was never so much ignorance, so much error.’ And in the part of his work which refers to Mathematics, he says of that study,[27] that it is the door and the key of the sciences; and that the neglect of it for thirty or forty years has entirely ruined the studies of the Latins. According to these statements, some change, disastrous to the fortunes of science, must have taken place about 1230, soon after the foundation of the Dominican and Franciscan Orders.[28] Nor can we doubt that the adoption of the Aristotelian philosophy by these two Orders, in the form in which the Angelical Doctor had systematized it, was one of the events which most tended to defer, for three centuries, the reform which Roger Bacon urged as a matter of crying necessity in his own time.”
[25] Quoted by Jebb, Pref. to Op. Maj.
[26] Mosheim, Hist. iii. 161.
[27] Op. Maj. p. 57.
[28] Mosheim, iii. 161.
It is worthy of remark that in the Opus Majus of Roger Bacon, as afterwards in the Novum Organon of Francis Bacon, we have certain features of experimental research pointed out conspicuously as Prærogativæ: although in the former, this term is employed to designate the superiority of experimental science in general to the science of the schools; in the latter work, the term is applied to certain classes of experiments as superior to others.