Credulity, in contrast to the sceptical attitude of modern science is a characteristic of Bacon’s experimental method. He declares, it is true, that experiment disproves many false notions such as that hot water freezes faster than cold, that adamant can be broken only with the blood of a goat, and that the beaver when hunted castrates itself to save its life;[2168] but we have already heard such beliefs questioned by Albertus Magnus and others. On the other hand, Bacon asserts that credulity is necessary to experimentation. “First one should be credulous until experience follows second and reason comes third.... At first one should believe those who have made experiments or who have faithful testimony from others who have done so, nor should one reject the truth because he is ignorant of it and because he has no argument for it.”[2169] Taken as a plea for an open-minded attitude toward scientific investigation on the part of the ordinary man and of the ecclesiastical authorities, this utterance may be commended; but as a prescription for the scientific investigator it is dangerous. Many of Bacon’s “experiments” are copied from books, and the reproach made against the Greek Empirics that they followed tradition, applies also to him. Describing a certain marvel of nature, he exclaims, “After I beheld this, there was nothing difficult for my mind to believe, provided it had a reliable author.”[2170] In the midst of his discussion of experimental science we encounter the following instance of his gullibility:
Good flying dragons.
“It is certain that Ethiopian sages have come into Italy, Spain, France, England, and those Christian lands where there are good flying dragons; and by an occult art that they possess, excite the dragons from their caves. And they have saddles and bridles ready, and they ride the dragons, and drive them at top speed through the air, in order to soften the rigidity and toughness of their flesh, just as boars, bears, and bulls are hunted with dogs and beaten with many blows before they are killed for eating. And when they have tamed the dragons in this way, they have an art of preparing their flesh ... which they employ against the accidents of age and prolong life and inspire the intellect beyond all estimation. For no education which man can give will bestow such wisdom as does the eating of their flesh, as we have learned without deceit or doubt from men of proved trustworthiness.”[2171]
Bacon’s discussion of experimental science, therefore, on its positive side amounts to little more than a recognition of experience as a criterion of truth and a promulgation of the phrase “Experimental science” which, however, he himself ascribes to Ptolemy.[2172]
Experiment and magic.
On the other hand, the credulity, the superstition, the element of marvelousness, which seem to vitiate the experimental tendencies of Bacon, are to be explained as the result of a real connection between experiment and magic. There is abundant evidence for this. Bacon, it is true, asserts that experimental science exposes and shuns all the follies of the magicians, but he admits that many persons confuse it with magic because of the marvels which it works, and he himself especially associates it with the occult sciences of alchemy and astrology. It makes gold such as neither the art of alchemy nor nature can produce; it can predict the future better than astrology.[2173] It teaches one to choose the proper constellations for his undertakings, and to use the right words at the proper times;[2174] it can construct “philosophical images and incantations and characters” which are vastly superior to those of magic;[2175] it can alter the world about us, and incline and excite the human will, though without coercion.[2176] Moreover, Bacon’s ideal experimental scientist does not scorn to take hints from wizards, while Roger himself derives his hazel rod experiment from the magicians. The snake experiment of his sage at Paris sounds more like the trick of a Hindu conjurer than the procedure of a modern laboratory.
IV. His Attitude Toward Magic and Astrology
Magic and astrology.
Thus we are finally led to a consideration of the magic and astrology which were evidently so closely connected with Bacon’s mathematics and experimental science. Roger admits a certain connection between magic and astrology, since he adopts Hugh of St. Victor’s fivefold division of magic into mantice, mathematica, sortilegium, praestigium and maleficium.[2177] However, except for this superstitious mathematica he approves of astrology, whereas his attitude towards magic is uniformly one of condemnation and contempt. We shall therefore take up his treatments of the two subjects separately.
Magic in the past.