[651] The two aspects of the experimental science appear in the following statement from the Gasquet Fragment: “The antepenultima science is called experimental; and is the mistress of those which precede it; for it excels the others in three chief prerogatives. One is that all the sciences except this either use arguments alone to prove their conclusions, like the purely speculative sciences, or possess general and imperfect experiences. But only the perfect experience (experientia perfecta, i.e. the scientific experiment or observation), sets the mind at rest in the light of truth; which is certain and is proved in that part [of my work]. Wherefore it was necessary that there should be one science which should certify for us, all the magnificent truths of the other sciences, through the truth of experience, and this is that whereof I say that it is called scientia experimentalis of its own right from the truth of experience (per autonomasiam ab experienciae veritate); and I show by the illustration of the rainbow and other things, how this prerogative is reserved to that science.
“The second prerogative is the dignity which relates to those chief truths which, although they are to be formulated (nominandae) in the terms (vocabulis) of the other sciences, yet the other sciences cannot furnish (procurare) them; and of this character are the prolongation of life through remedies to counteract the lack of a hygienic regimen from infancy, or constitutional debility inherited from parents who have not followed such a regimen. I shall show how it is possible thus to prolong life to the term set by God. But men, through neglecting the rules of health, pass quickly to old age, and die before reaching that term. The art of medicine is not able to furnish (dare) these remedies, nor does it; but it says they are possible (sed fatetur ea possibilia), and so experimental science has devised remedies known to the wisest men alone, by which the ills of old age are delayed, or are mitigated when they arrive.
“The third prerogative of this science belongs to it secundum se et absolute; for here it leaves the two ways already touched on, and addresses itself to all things which do not concern the other sciences, save that often it requires the service of the others. As a mistress it commands the others as servants ... and orders them to do its work, and furnish the wise instruments which it uses; as navigation directs the art of carpentry, to make a ship for it; and the military art directs the forger’s art to make it a breastplate and other arms. In like manner, this science [the experimental], as a mistress, directs geometry to make it a burning-glass, which shall set on fire things near or far, one of the most sublime wonders that can come to pass through geometry. So it commands the other sciences in all the wonderful and hidden things of nature and art” (pp. 510-511).
[652] Opus tertium, chap. xxviii.
[653] Opus majus, pars vi. 1 (Bridges, ii. p. 169).
[654] Ibid. p. 171. Doubtless the meaning of the above is connected with Bacon’s view of the Aristotelian intellectus agens, which he takes to signify the direct illumination of the mind of man by God. “All the wisdom of philosophy is revealed by God and given to the philosophers, and it is Himself that illuminates the minds of men in all wisdom. That which illuminates our minds is now called by the theologians intellectus agens. But my position is that this intellectus agens is God principaliter, and secondarily, the angels, who illuminate us” (Opus tertium, p. 74; cf. Op. majus, pars i. chap. v.).
[655] Compendium studii (Brewer), p. 397.
[656] De secretis operibus artis et naturae, et de nullitate magiae, p. 533 (Brewer). Cf. Charles, Roger Bacon, p. 296 sqq.
[657] The most convenient edition of the works of Joannes Duns Scotus is that published by Vives, at Paris (1891 sqq.) in twenty-six volumes. It is little more than a reprint of Wadding’s Edition.
[658] See Seeberg, Die Theologie des Johannes Duns Scotus (Leipzig, 1900), p. 8 sqq., a work to which the following pages owe much.