So that the Novum Organum presents itself to us, in these passages, only as a preparation and arming of the mind for a closer dealing with the nature of things, in particular instances, which are not there instanced,—for those more critical 'WRESTLING INSTANCES' which the scientific re-constructions, according to true definitions, in the higher departments of human want will constitute,—those wrestling instances, which will naturally arise whenever the philosophy which concerns itself experimentally with the question of the predominance of powers—the philosophy which includes in its programme the practical application of the principles of revolution and abhorrence of change, in 'greater congregations' and 'extensive wholes,' as well as the principles of motion in 'particular forms'—shall come to be applied to its nobler, to its noblest subjects. That is the philosophy which dismisses its technicalities, which finds such words as these when the question of the predominance of powers, and the question of revolution and abhorrence of change in the greater congregations and extensive wholes, comes to be practically handled. This is the way we philosophise 'when we come to particulars.'
'In a rebellion,
When what's not meet, but what must be, was law,
Then were they chosen. In a better hour,
Let what is meet be said it must be meet,
And throw their power in the dust.'
That is what we should call, in a general way, 'the motion of revolution' in our book of abstractions; this is the moment in which it predominates over 'the abhorrence of change,' if not in the extensive whole—if not in the whole of the greater congregation, in that part of it for whom this one speaks; and this is the critical moment which the man of science makes so much of,—brings out so scientifically, so elaborately in this experiment. But this is a part of science which he is mainly familiar with. Here is a place, for instance, where the motion of particular forms is skilfully brought to the aid of that larger motion. Here we have an experiment in which these petty motives come in to aid the revolutionary movement in the minds of the leaders of it, and with their feather's weight turn the scale, when the abhorrence of change is too nicely balanced with its antagonistic force for a predominance of powers without it.
'But for my single self,
I had as lief not be, as live to be
In awe of such a thing as I myself.
I was born free as Caesar; so were you.
* * * * *
Why man, he doth bestride the narrow world Like a Colossus; and we, petty men, Walk under his huge legs, and peep about To find ourselves dishonorable graves. The fault, dear Brutus, is not in our stars, But in ourselves, that we are underlings. Brutus and Caesar. What should be in that Caesar? Why should that name be sounded more than yours? Conjure with them; Brutus will start a spirit as soon as Caesar. Now in the name of all the gods at once, Upon what meat doth this our CAESAR feed, That he is grown so great? AGE, thou art shamed: Rome, thou hast lost the breed of noble bloods. When went there by an AGE, since the great flood, But it was famed with more than with ONE MAN? When could they say, till now, that talked of Rome, That her wide walls encompassed but One Man? Now is it Rome indeed, and room enough, When there is in it but One Only Man.
* * * * *
What you would work me to, I have some aim;
How I have thought of this, and of these times,
I shall recount hereafter.
Now could I, Casca,
Name to thee a man most like this dreadful night;
That thunders, lightens, opens graves, and roars
As doth the lion in the Capitol,
A man no mightier than thyself, or me,
In PERSONAL ACTION; yet prodigious grown,
And fearful as these strange eruptions are.'
''T is Caesar that you mean: Is it not, Cassius?'
'Let it be—WHO IT is: for Romans now
Have thewes and limbs like to their ancestors.
* * * * *
Poor man, I know he would not be a wolf, But that he sees the Romans are but sheep. He were no lion, were not Romans hinds. Those that with haste will make a mighty fire, Begin it with—WEAK STRAWS. What trash is—Rome What rubbish, and what offal, when it serves for the base matter to illuminate So vile a thing as—Caesar. But— I perhaps speak this Before a willing bondman.