The Warfare of Science

by Andrew Dickson White

And, again, Bacon says: "Lastly you may find, thanks to the unskillfulness of some divines, the approach to any kind of philosophy, however improved, entirely closed up. Some, indeed, in their simplicity are rather afraid, lest perhaps a deeper inquiry into Nature should penetrate beyond the allowed limits of sobriety." Still further on Bacon penetrates into the very heart of the question in a vigorous way, and says: "Others, more craftily, conjecture and consider that, if the means be unknown, each single thing can be referred more easily to the hand and rod of God—a matter, as they think, of very great importance to religion: and this is nothing more nor less than wishing to please God by a lie." And, finally, he says: "Whereas, if one considers the matter rightly, natural philosophy is, after God's word, the surest medicine for superstition, and also the most approved nourishment of faith." [92]

No man who has thought much upon the annals of his race can, without a feeling of awe, come into the presence of such inspired clearness of insight and boldness of utterance. The first thought of the reader is, that, of all men, this Francis Bacon is the most free from the unfortunate bias he condemns. He certainly cannot be deluded into the old path. But, as we go on through the treatise, we are surprised to find that the strong arm of Aquinas had been stretched over the intervening ages, and had laid hold upon this master-thinker of the sixteenth century. Only a few chapters further along we find Bacon, after alluding to the then recent voyage of Columbus, speaking of the prophecy of Daniel regarding the latter days, that "many shall run to and fro and knowledge be increased," as "clearly signifying that it is in the fates, i. e., in providence, that the circumnavigation of the world, which through so many lengthy voyages seems to be entirely complete or in course of completion, and the increase of science, should happen in the same age." [93]

Here, then, we have this great man indulging in that very mixture of literal Scriptural interpretation and scientific thought which he had condemned, and therefrom evidently deducing the conclusion that these great voyages and discoveries, which were the beginning of a new world in thought and action, were the end of all things.

But in his great work on The Advancement of Learning the firm grip which the methods he condemned held upon him is shown yet more clearly. In his first book he shows how "that excellent Book of Job, if it be revolved with diligence, it will be found pregnant and swelling with natural philosophy," and endeavors to show that the "roundness of the world," the "fixing of the stars, ever standing at equal distance," the "depression of the southern pole," "matter of generation," and "matter of minerals," are "with great elegancy noted." But, curiously enough, he uses to support some of these truths the very texts which the Fathers of the Church used to destroy them, and those for which he finds Scriptural warrant most clearly are such as science has since disproved. So, too, he says that Solomon was enabled by "donation of God" in his proverbs "to compile a natural history of all verdure." [94]

Certainly no more striking examples of the strength of the evil which he had all along been denouncing could be exhibited than these in his own writings; after this we cease to wonder at his blindness to the discoveries of Kopernik and the experiments of Gilbert.

I pass from the legions of those who from that day to this have stumbled into similar errors by degrading our sacred volume into a compendium of history or a text-book of science, and turn next to a far more serious class of effects arising from the great mediæval compromise between science and theology. We have considered the wrong road into which so many master-spirits were led or driven; we will now look at the war brought against those men of science who persevered in the right road.

The first great thinker who, in spite of some stumbling into theologic pitfalls, persevered in this true path was Roger Bacon. His life and works seem until recently to have been generally misunderstood. He has been ranked as a superstitious alchemist who stumbled upon some inventions; but more recent investigation has revealed him to be one of the great masters in human progress.

The advance of sound historical judgment seems likely to bring nearer to equality the fame of the two who bear the name of Bacon. Bacon of the chancellorship and the Novum Organon may not wane; but Bacon of the prison-cell and the Opus Majus steadily approaches him in brightness. [95]

More than three centuries before Francis Bacon advocated the experimental method, Roger Bacon practised it, and the results as now revealed are wonderful. He wrought with power in philosophy and in all sciences, and his knowledge was sound and exact. By him, more than by any other man of the middle ages, was the world put on the most fruitful paths of science—the paths which have led to the most precious inventions. Among them are clocks, lenses, burning specula, telescopes, which were given by him to the world, directly or indirectly. In his writings are found formulæ for extracting phosphorus, manganese, and bismuth. It is even claimed, with much appearance of justice, that he investigated the power of steam. He seems to have very nearly reached also some of the principal doctrines of modern chemistry. But it should be borne in mind that his method of investigation was even greater than these vast results. In the age when metaphysical subtilizing was alone thought to give the title of scholar, he insisted on real reasoning and the aid of natural science by mathematics. In an age when experimenting was sure to cost a man his reputation, and was likely to cost him his life, he insisted on experiment and braved all its risks. Few greater men have lived. As we read the sketch given by Whewell of Bacon's process of reasoning regarding the refraction of light, he seems fairly inspired. [96]

On this man came the brunt of the battle. The most conscientious men of his time thought it their duty to fight him, and they did it too well. It was not that he disbelieved in Christianity; that was never charged against him. His orthodoxy was perfect. He was attacked and condemned, in the words of his opponents, "propter quasdam novitates suspectas."