understanding yields to reason, and which a virtuous disposition yields to precepts of virtue. He really seems to have believed that, by prefixing to every law an eloquent and pathetic exhortation, he should, to a great extent, render penal enactments superfluous. Bacon entertained no such romantic hopes; and he well knew the practical inconveniences of the course which Plato recommended. “Neque nobis,” says he, “prologi legum qui inepti olim liabiti sunt, et leges in-troducunt disputantes non jubentes, utique placèrent, si priscos mores ferre possemus....Quantum fieri potest prologi evitentur, et lex incipiat a jussione.” (1)
Each of the great men whom we have compared intended to illustrate his system by a philosophical romance; and each left his romance imperfect. Had Plato lived to finish the Critias, a comparison between that noble fiction and the new Atlantis would probably have furnished us with still more striking instances than any which we have given. It is amusing to think with what horror he would have seen such an institution as Solomon’s House rising in his republic: with what vehemence he would have ordered the brewhouses, the perfume-houses, and the dispensatories to be pulled down; and with what inexorable rigour he would have driven beyond the frontier all the Fellows of the College, Merchants of Light and Depredators, Lamps and Pioneers.
To sum up the whole, we should say that the aim of the Platonic philosophy was to exalt man into a god. The aim of the Baconian philosophy was to provide man with what he requires while he continues to be man. The aim of the Platonic philosophy was to raise
us far above vulgar wants. The aim of the Baconian philosophy was to supply our vulgar wants. The former aim was noble; but the latter was attainable.
Plato drew a good bow; but, like Acestes in Virgil, he aimed at the stars;
and therefore, though there was no want of strength or skill, the shot was
thrown away. His arrow was indeed followed by a track of dazzling
radiance, but it struck nothing.
"Volans
liquidis in nubibus arsit arundo
Signavitque
viam flammis, tennisque recessit
Consunipta in
ventos.”
Bacon fixed his eye on a mark which was placed on the earth, and within bow-shot, and hit it in the white. The philosophy of Plato began in words and ended in words, noble words indeed, words such as were to be expected from the finest of human intellects exercising boundless dominion over the finest of human languages. The philosophy of Bacon began in observations and ended in arts.
The boast of the ancient philosophers was that their doctrine formed the minds of men to a high degree of wisdom and virtue. This was indeed the only practical good which the most celebrated of those teachers even pretended to effect; and undoubtedly, if they had effected this, they would have deserved far higher praise than if they had discovered the most salutary medicines or constructed the most powerful machines. But the truth is that, in those very matters in which alone they professed to do any good to mankind, in those very matters for the sake of which they neglected all the vulgar interests of mankind, they did nothing, or worse than nothing. They promised what was impracticable; they despised what was practicable; they filled the world with long words and long beards; and they left it as wicked and as ignorant as they found it.
An acre in Middlesex is better than a principality in Utopia. The smallest actual good is better than the most magnificent promises of impossibilities. The wise man of the Stoics would, no doubt, be a grander object than a steam-engine. But there are steam-engines. And the wise man of the Stoics is yet to be born. A philosophy which should enable a man to feel perfectly happy while in agonies of pain would be better than a philosophy which assuages pain. But we know that there are remedies which will assuage pain and we know that the ancient sages liked the toothache just as little as their neighbours. A philosophy which should extinguish cupidity would be better than a philosophy which should devise laws for the security of property. But it is possible to make laws which shall, to a very great extent, secure property. And we do not understand how any motives which the ancient philosophy furnished could extinguish cupidity. Mre know indeed that the philosophers were no better than other men. From the testimony of friends as well as of foes, from the confessions of Epictetus and Seneca, as well as from the sneers of Lucian and the fierce invectives of Juvenal, it is plain that these teachers of virtue had all the vices of their neighbours, with the additional vice of hypocrisy. Some people may think the object of the Baconian philosophy a low object, but they cannot deny that, high or low, it has been attained. They cannot deny that every year makes an addition to what Bacon called “fruit.” They cannot deny that mankind have made, and are making, great and constant progress in the road which he pointed out to them. Was there any such progressive movement among the ancient philosophers? After they had been declaiming eight hundred years, had they made the world better than when they began? Our belief is that, among the philosophers themselves, instead of a progressive improvement there was a progressive degeneracy. An abject superstition which Democritus or Anaxagoras would have rejected with scorn added the last disgrace to the long dotage of the Stoic and Platonic schools. Those unsuccessful attempts to articulate which are so delightful and interesting in a child shock and disgust us in an aged paralytic; and in the same way, those wild mythological fictions which charm us, when we hear them lisped by Greek poetry in its infancy, excite a mixed sensation of pity and loathing, when mumbled by Greek philosophy in its old age. We know that guns, cutlery, spy-glasses, clocks, are better in our time than they were in the time of our fathers, and were better in the time of our fathers than they were in the time of our grandfathers. We might, therefore, be inclined to think that, when a philosophy which boasted that its object was the elevation and purification of the mind, and which for this object neglected the sordid office of ministering to the comforts of the body, had flourished in the highest honour during many hundreds of years, a vast moral amelioration must have taken place. Was it so? Look at the schools of this wisdom four centuries before the Christian era and four centuries after that era. Compare the men whom those schools formed at those two periods. Compare Plato and Libanius. Compare Pericles and Julian. This philosophy confessed, nay boasted, that for every end but one it was useless. Had it attained that one end? Suppose that Justinian, when he closed the schools of Athens, had called on the last few sages who still haunted the Portico, and lingered round the ancient plane-trees, to show their title to public veneration: suppose that he had said; “A thousand years have elapsed since, in this famous city, Socrates posed Protagoras and Hippias; during those thousand years a large proportion of the ablest men of every generation has been employed in constant efforts to bring to perfection the philosophy which you teach; that philosophy has been munificently patronised by the powerful; its professors have been held in the highest esteem by the public; it has drawn to itself almost all the sap and vigour of the human intellect: and what has it effected? What profitable truth has it taught us which we should not equally have known without it? What has it enabled us to do which we should not have been equally able to do without it?” Such questions, we suspect, would have puzzled Simplicius and Isidore. Ask a follower of Bacon what the new philosophy, as it was called in the time of Charles the Second, has effected for mankind, and his answer is ready; “It has lengthened life; it has mitigated pain; it has extinguished diseases; it has increased the fertility of the soil; it has given new securities to the mariner; it has furnished new arms to the warrior; it has spanned great rivers and estuaries with bridges of form unknown to our fathers; it has guided the thunderbolt innocuously from heaven to earth; it has lighted up the night with the splendour of the day; it has extended the range of the human vision; it has multiplied the power of the human muscles; it has accelerated motion; it has annihilated distance; it has facilitated intercourse, correspondence, all friendly offices, all despatch of business; it has enabled man to descend to the depths of the sea, to soar into the air, to penetrate securely into the noxious recesses of the earth, to traverse the land in cars which whirl along without horses, and the ocean in ships which run ten knots an hour against the wind. These are but a part of its fruits, and of its first fruits. For it is a philosophy which never rests, which has never attained, which is never perfect. Its law is progress. A point which yesterday was invisible is its goal to-day, and will be its starting-post to-morrow.”
Great and various as the powers of Bacon were, he owes his wide and durable fame chiefly to this, that all those powers received their direction from common sense. His love of the vulgar useful, his strong sympathy with the popular notions of good and evil, and the openness with which he avowed that sympathy, are the secret of his influence. There was in his system no cant, no illusion. He had no anointing for broken hones, no fine theories de finibus, no arguments to persuade men out of their senses. He knew that men, and philosophers as well as other men, do actually love life, health, comfort, honour, security, the society of friends, and do actually dislike death, sickness, pain, poverty, disgrace, danger, separation from those to whom they are attached. He knew that religion, though it often regulates and moderates these feelings, seldom eradicates them; nor did he think it desirable for mankind that they should be eradicated. The plan of eradicating them by conceits like those of Seneca, or syllogisms like those of Chrysippus, was too preposterous to be for a moment entertained by a mind like his. He did not understand what wisdom there could be in changing names where it was impossible to change things; in denying that blindness, hunger, the gout, the rack, were evils, and calling them [Greek], in refusing to acknowledge that health, safety, plenty, were good things, and dubbing them by the name of [Greek]. In his opinions on all these subjects, he was not a Stoic, nor an Epicurean, nor an Academic, but what would have been called by Stoics, Epicureans, and Academics a mere a mere common man. And it was precisely because he was so that his name makes so great an era in the history of the world. It was because he dug deep that he was able to pile high. It was because, in order to lay his foundations, he went down into those parts of human nature which lie low, but which are not liable to change, that the fabric which he reared has risen to so stately an elevation, and stands with such immovable strength.
We have sometimes thought that an amusing fiction might be written, in which a disciple of Epictetus and a disciple of Bacon should be introduced as fellow-travellers. They come to a village where the small-pox has just begun to rage, and find houses shut up, intercourse suspended, the sick abandoned, mothers weeping in terror over their children. The Stoic assures the dismayed population that there is nothing bad in the small-pox, and that to a wise man, disease, deformity, death, the loss of friends, are not evils. The Baconian takes ont a lancet and begins to vaccinate. They find a body of miners in great dismay. An explosion of noisome vapours has just killed many of those who were at work; and the survivors are afraid to venture into the cavern. The Stoic assures them that such an accident is nothing but a mere [Greek]. The Baconian, who has no such fine word at his command, contents himself with devising a safety-lamp. They find a shipwrecked merchant wringing his hands on the shore. His vessel with an inestimable cargo has just gone down, and lie is reduced in a moment from opulence to beggary. The Stoic exhorts him not to seek happiness in things which lie without himself, and repeats the whole chapter of Epictetus [Greek]. The Baconian constructs a diving-bell, goes down in it, and returns with the most precious effects from the wreck. It would be easy to multiply illustrations of the difference between the philosophy of thorns and the philosophy of fruit, the philosophy of words and the philosophy of works.
Bacon has been accused of overrating the importance of those sciences which minister to the physical well-being of man, and of underrating the importance of moral philosophy; and it cannot be denied that persons who read the Novum Organam and the De Augmentis, without adverting to the circumstances under which those works were written, will find much that may seem to countenance the accusation. It is certain, however, that though in practice he often went very wrong, and though, as his historical work and his essays prove, he did not hold, even in theory, very strict opinions on points of political morality, he was far too wise a man not to know how much our wellbeing depends on the regulation of our minds. The world for which he wished was not, as some people seem to imagine, a world of water-wheels, power-looms, steam-carriages, sensualists, and knaves. He would have been as ready as Zeno himself to maintain that no bodily comforts which could be devised by the skill and labour of a hundred generations would give happiness to a man whose mind was under the tyranny of licentious appetite, of envy, of hatred, or of fear. If he sometimes appeared to ascribe importance too exclusively to the arts which increase the outward comforts of our species, the reason is plain. Those arts had been most unduly depreciated. They had been represented as unworthy the attention of a man of liberal education. “Cogitavit,” says Bacon of himself, “cam esse opinionem sire æstilnationem humidam et dainnosam, minni nempe majestatem mentis luminanæ, si in experimentis et rebus particularibus, sensui subjectis, et in materia terminatis, din ac multum versetur: præsertim cum hujusmodi res ad inquirendum laborioue ad meditandum ignobiles, ad discendum asperre, ad practicam illiberales, numéro infinitæ, et subtilitate pusillæ videri soleant, et ob hujusmodi conditiones, glorio artium minus sint accommodate.” (1) This opinion seemed to him “omnia in familia humana turbasse.” It had undoubtedly caused many arts which were of the greatest utility, and which were susceptible of the greatest improvements, to be neglected by speculators, and abandoned to joiners, masons, smiths, weavers, apothecaries. It was necessary to assert the dignity of those arts, to bring them prominently forward, to proclaim that, as they have a most serious effect on human happiness, they are not unworthy of the attention of the highest human intellects. Again, it was by illustrations drawn from these arts that Bacon could most easily illustrate his principles. It was by improvements effected in these arts that the soundness of his principles could be most speedily and decisively brought to the test, and made manifest to common understandings. He acted like a wise commander who thins every other
part of his line to strengthen a point where the enemy is attacking with peculiar fury, and on the fate of which the event of the battle seems likely to depend. In the Novum Organum, however, he distinctly and most truly declares that his philosophy is no less a Moral than a Natural Philosophy, that, though his illustrations are drawn from physical science, the principles which those illustrations are intended to explain are just as applicable to ethical and political inquiries as to inquiries into the nature of heat and vegetation. (1)
He frequently treated of moral subjects; and he brought to those subjects that spirit which was the essence of his whole system. He has left us many admirable practicable observations on what he somewhat quaintly called the Georgies of the mind, on the mental culture which tends to produce good dispositions. Some persons, he said, might accuse him of spending labour on a matter so simple that his predecessors had passed it by with contempt. He desired such persons to remember that he had from the first announced the objects of his search to be not the splendid and the surprising, but the useful and the true, not the deluding dreams which go forth through the shining portal of ivory, but the humbler realities of the gate of horn. (2)
True to this principle, he indulged in no rants about the fitness of things, the all-sufficiency of virtue, and the dignity of human nature. He dealt not at all in resounding nothings, such as those with which Boling-broke pretended to comfort himself in exile, and in which Cicero vainly sought consolation after the loss of Tullia. The casuistical subtilties which occupied the
attention of the keenest spirits of his age had, it should seem, no attractions for him. The doctors whom Escobar afterwards compared to the four beasts and the four-and-twenty elders in the Apocalypse Bacon dismissed with most contemptuous brevity. “Inanes plerumque evadunt et futiles.” (1) Nor did he ever meddle with those enigmas which have puzzled hundreds of generations, and will puzzle hundreds more. He said nothing about the grounds of moral obligation, or the freedom of the human will. He had no inclination to employ himself in labours resembling those of the damned in the Grecian Tartarus, to spin for ever on the same wheel round the same pivot, to gape for ever after the same deluding clusters, to pour water for ever into the same bottomless buckets, to pace for ever to and fro on the same wearisome path after the same recoiling stone. He exhorted his disciples to prosecute researches of a very different description, to consider moral science as a practical science, a science of which the object was to cure the diseases and perturbations of the mind, and which could be improved only by a method analogous to that which has improved medicine and surgery. Moral philosophers ought, he said, to set themselves vigorously to work for the purpose of discovering what are the actual effects produced on the human character by particular modes of education, by the indulgence of particular habits, by the study of particular books, by society, by emulation, by imitation. Then we might hope to find out what mode of training was most likely to preserve and restore moral health. (2)
What he was as a natural philosopher and a moral philosopher, that he was also as a theologian. He was,
we are convinced, a sincere believer in the divine authority of the Christian revelation. Nothing can be found in his writings, or in any other writings, more eloquent and pathetic than some passages which were apparently written under the influence of strong devotional feeling. He loved to dwell on the power of the Christian religion to effect much that the ancient philosophers could only promise. He loved to consider that religion as the bond of charity, the curb of evil passions, the consolation of the wretched, the support of the timid, the hope of the dying. But controversies on speculative points of theology seem to have engaged scarcely any portion of his attention. In what he wrote on Church Government he showed, as far as he dared, a tolerant and charitable spirit. He troubled himself not at all about Homoousians and Homoionsians, Monothelites and Nestorians. He lived in an age in which disputes on the most subtle points of divinity excited an intense interest throughout Europe, and nowhere more than in England. He was placed in the very thick of the conflict. He was in power at the time of the Synod of Dort, and must for months have been daily deafened with talk about election, reprobation, and final perseverance. Yet we do not remember a line in his works from which it can be inferred that he was either a Calvinist or an Arminian. While the world was resounding with the noise of a disputatious philosophy and a disputatious theology, the Baconian school, like Alworthy seated between Square and Thwackum, preserved a calm neutrality, half scornful, half benevolent, and, content with adding to the sum of practical good, left the war of words to those who liked it.
We have dwelt long on the end of the Baconian philosophy, because from this peculiarity all the other peculiarities of that philosophy necessarily arose. Indeed, scarcely any person who proposed to himself the same end with Bacon could fail to hit upon the same means.
The vulgar notion about Bacon we take to be this, that he invented a new method of arriving at truth, which method is called Induction, and that he detected some fallacy in the syllogistic reasoning which had been in vogue before his time. This notion is about as well founded as that of the people who, in the middle ages, imagined that Virgil was a great conjurer. Many who are far too well informed to talk such extravagant nonsense entertain what we think incorrect notions as to what Bacon really effected in this matter.
The inductive method has been practised ever since the beginning of the world by every human being. It is constantly practised by the most ignorant clown, by the most thoughtless schoolboy, by the very child at the breast. That method leads the clown to the conclusion that if he sows barley he shall not reap wheat. By that method the schoolboy learns that a cloudy day is the best for catching trout. The very infant, we imagine, is led by induction to expect milk from his mother or nurse, and none from his father.
Not only is it not true that Bacon invented the inductive method; but it is not true that he was the first person who correctly analysed that method and explained its uses. Aristotle had long before pointed out the absurdity of supposing that syllogistic reasoning could ever conduct men to the discovery of any new principle, had shown that such discoveries must be made by induction, and by induction alone, and had given the history of the inductive process, concisely indeed, but with great perspicuity and precision. Again, we are not inclined to ascribe much practical value to that analysis of the inductive method which Bacon has given in the second book of the Novum Organum. It is indeed an elaborate and correct analysis. But it is an analysis of that which we are all doing from morning to night, and which we continue to do even in our dreams. A plain man finds his stomach out of order. He never heard Lord Bacon’s name. But he proceeds in the strictest conformity with the rules laid down in the second book of the Novum Organum, and satisfies himself that minced pies have done the mischief. “I ate minced pies on Monday and Wednesday, and I was kept awake by indigestion all night.” This is the comparentia ad intellectual instantiarum convenientium. “I did not eat any on Tuesday and Friday, and I was quite well.” This is the comparentia instantiarum in proximo qua natura data privantur. “I ate very sparingly of them on Sunday, and was very slightly indisposed in the evening. But on Christmas-day I almost dined on them, and was so ill that I was in great danger.” This is the comparentia instantiarum secundum magis et minus. “It cannot have been the brandy which I took with them. For I have drunk brandy daily for years without being the worse for it.” This is the rejectio naturarum. Our invalid then proceeds to what is termed by Bacon the Vindemiatio, and pronounces that minced pies do not agree with him.
We repeat that we dispute neither the ingenuity nor the accuracy of the theory contained in the second book of the Novum Organum; but we think that Bacon greatly overrated its utility. We conceive that the inductive process, like many other processes, is not likely to be better performed merely because men know how they perform it. William Tell would not have been one whit more likely to cleave the apple if he had known that his arrow would describe a parabola under the influence of the attraction of the earth. Captain Barclay would not have been more likely to walk a thousand miles in a thousand hours, if he had known the place and name of every muscle in his legs. Monsieur Jourdain probably did not pronounce D and F more correctly after he had been apprised that D is pronounced by touching the teeth with the end of the tongue, and F by putting the upper teeth on the lower lip. We cannot perceive that the study of Grammar makes the smallest difference in the speech of people who have always lived in good society. Not one Londoner in ten thousand can lay down the rules for the proper use of will and shall. Yet not one Londoner in a million ever misplaces his will and shall. Doctor Robertson could, undoubtedly, have written a luminous dissertation on the use of’ those words. Yet, even in his latest work, he sometimes misplaced them ludicrously. No man uses figures of speech with more propriety because he knows that one figure is called a metonymy and another a synecdoche. A drayman in a passion calls out, “You are a pretty fellow,” without suspecting that he is uttering irony, and that irony is one of the four primary tropes. The old systems of rhetoric were never regarded by the most experienced and discerning judges as of any use for the purpose of forming an orator-“Ego liane vim intelligo,” said Cicero, “esse in præceptis omnibus, non ut ea secuti oratores eloquentiæ landem sint adepti, sed quæ sua sponte homines éloquentes facerent, ea quosdam observasse, atque id egisse; sic esse non eloquentiam ex artificio, sed artificium ex eloqnentia natum.” We must own that we entertain the same opinion concerning the study of Logic which Cicero entertained concerning the study of Rhetoric. A man of sense syllogizes in celarent and sesare all day long without suspecting it; and, though he may not know what an ignoratio clenchi is, has no difficulty in exposing it whenever he falls in with it; which is likely to be as often as he falls in with a Reverend Master of Arts nourished on mode and figure in the cloisters of Oxford. Considered merely as an intellectual feat, the Organum of Aristotle can scarcely be admired too highly. But the more we compare individual with individual, school with school, nation with nation, generation with generation, the more do we lean to the opinion that the knowledge of the theory of logic has no tendency whatever to make men good reasoners.
What Aristotle did for the syllogistic process Bacon has, in the second book of the Novum Organum, done for the inductive process; that is to say, he has analysed it well. His rules are quite proper; but we do not need them, because they are drawn from our own constant practice.
But, though everybody is constantly performing the process described in the second book of the Novum Organum, some men perform it well and some perform it ill. Some are led by it to truth, and some to error. It led Franklin to discover the nature of lightning. It led thousands, who had less brains than Franklin, to believe in animal magnetism. But this was not because Franklin went through the process described by Bacon, and the dupes of Mesmer through a different process. The comparentiæ and rejectiones of which we have given examples will be found in the most unsound inductions. We have heard that an eminent judge of the last generation was in the habit of jocosely propounding after dinner a theory, that the cause of the prevalence of Jacobinism was the practice of bearing three names. He quoted on the one side Charles James Fox, Richard Brinsley Sheridan, John Horne Tooke, John Philpot Curran, Samuel Taylor Coleridge, Theobald Wolfe Tone. These were instantiae convenientes. He then proceeded to cite instances absentio in proximo, William Pitt, John Scott, William Windham, Samuel Horsley, Henry Dundas, Edmund Burke. He might have gone on to instances secundum magis et minus. The practice of giving children three names has been for some time a growing practice, and Jacobinism has also been growing. The practice of giving children three names is more common in America than in England. In England we still have a King and a House of Lords; but the Americans are republicans. The rejectiones are obvious. Burke and Theobald Wolfe Tone are both Irishmen; therefore the being an Irishman is not the cause of Jacobinism. Horsley and Horne Tooke are both clergymen; therefore the being a clergyman is not the cause of Jacobinism. Fox and Windham were both educated at Oxford; therefore the being educated at Oxford is not the cause of Jacobinism. Pitt and Horne Tooke were both educated at Cambridge; therefore the being educated at Cambridge is not the cause of Jacobinism. In this way, our inductive philosopher arrives at what Bacon calls the Vintage, and pronounces that the having three names is the cause of Jacobinism.
Here is an induction corresponding with Bacon’s analysis and ending in a monstrous absurdity. In what then does this induction differ from the induction which leads us to the conclusion that the presence of the sun is the cause of our having more light by day than by night? The difference evidently is not in the kind of instances, but in the number of instances; that is to say, the difference is not in that part of the process for which Bacon has given precise rules, but in a circumstance for which no precise rule can possibly be given. If the learned author of the theory about Jacobinism had enlarged either of his tables a little, his system would have been destroyed. The names of Tom Paine and William Wyndham Grenville would have been sufficient to do the work.
It appears to us, then, that the difference between a sound and unsound induction does not lie in this, that the author of the sound induction goes through the process analysed in the second book of the Novum Organum, and the author of the unsound induction through a different process. They both perform the same process. But one performs it foolishly or carelessly; the other performs it with patience, attention, sagacity, and judgment. Now precepts can do little towards making men patient and attentive, and still less towards making them sagacious and judicious. It is very well to tell men to be on their guard against prejudices, not to believe facts on slight evidence, not to be content with a scanty collection of facts, to put out of their minds the idola which Bacon has so finely described. But these rules are too general to be of much practical use. The question is, What is a prejudice? How long does the incredulity with which I hear a new theory propounded continue to be a wise and salutary incredulity? When does it become an idolum specus, the unreasonable pertinacity of a too sceptical mind? What is slight evidence? What collection of facts is scanty? Will ten instances do, or fifty, or a hundred? In how many months would the first human beings who settled on the shores of the ocean have been justified in believing that the moon had an influence on the tides? After how many experiments would Jenner have been justified in believing that he had discovered a safeguard against the small-pox? These are questions to which it would be most desirable to have a precise answer; but unhappily they are questions to which no precise answer can be returned.
We think then that it is possible to lay down accurate rules, as Bacon has done, for the performing of that part of the inductive process which all men perform alike; but that these rules, though accurate, are not wanted, because in truth they only tell us to do what we are all doing. We think that it is impossible to lay down any precise rule for the performing of that part of the inductive process which a great experimental philosopher performs in one way, and a superstitious old woman in another.
On this subject, we think, Bacon was in an error. He certainly attributed to his rules a value which did not belong to them. He went so far as to say, that, if his method of making discoveries were adopted, little would depend on the degree of force or acuteness of any intellect; that all minds would be reduced to one level, that his philosophy resembled a compass or a rule which equalises all hands, and enables the most unpractised person to draw a more correct circle or line than the best draughtsmen can produce without such aid. (1) This really seems to us as extravagant as it would have been in Lindley Murray to announce that everybody who should learn his Grammar would write as good English as Dryden, or in that very able writer,
the Archbishop of Dublin, to promise that all the readers of his Logic would reason like Chillingworth, and that all the readers of his Rhetoric would speak like Burke. That Bacon was altogether mistaken as to this point will now hardly be disputed. His philosophy has flourished during two hundred years, and has produced none of this levelling. The interval between a man of talents and a dunce is as wide as ever; and is never more clearly discernible than when they engage in researches which require the constant use of induction.
It will be seen that we do not consider Bacon’s ingenious analysis of the inductive method as a very useful performance. Bacon was not, as we have already said, the inventor of the inductive method. He was not even the person who first analysed the inductive method correctly, though he undoubtedly analysed it more minutely than any who preceded him. He was not the person who first showed that by the inductive method alone new truth could be discovered. But he was the person who first turned the minds of speculative men, long occupied in verbal disputes, to the discovery of new and useful truth; and, by doing so, he at once gave to the inductive method an importance and dignity which had never before belonged to it. He was not the maker of that road; he was not the discoverer of that road; he was not the person who first surveyed and mapped that road. But he was the person who first called the public attention to an inexhaustible mine of wealth, which had been utterly neglected, and which was accessible by that road alone. By doing so, he caused that road, which had previously been trodden only by peasants and higglers, to be frequented by a higher class of travellers.
That which was eminently his own in his system was the end which he proposed to himself. The end being given, the means, as it appears to us, could not well be mistaken. If others had aimed at the same object with Bacon, we hold it to be certain that they would have employed the same method with Bacon. It would have been hard to convince Seneca that the inventing of a safety-lamp was an employment worthy of a philosopher. It would have been hard to persuade Thomas Aquinas to descend from the making of syllogisms to the making of gunpowder. But Seneca would never have doubted for a moment that it was only by means of a series of experiments that a safety-lamp could be invented. Thomas Aquinas would never have thought that his barbara and baralipton would enable him to ascertain the proportion which charcoal ought to bear to saltpetre in a pound of gunpowder. Neither common sense nor Aristotle would have suffered him to fall into such an absurdity.
By stimulating men to the discovery of new truth, Bacon stimulated them to employ the inductive method, the only method, even the ancient philosophers and the schoolmen themselves being judges, by which new truth can be discovered. By stimulating men to the discovery of useful truth, he furnished them with a motive to perform the inductive process well and carefully. His predecessors had been, in his phrase, not interpreters, but anticipators of nature. They had been content with the first principles at which they had arrived by the most scanty and slovenly induction. And why was this? It was, we conceive, because their philosophy proposed to itself no practical end, because it was merely an exercise of the mind. A man who wants to contrive a new machine or a new medicine has a strong motive to observe accurately and patiently, and to try experiment after experiment. But a man who merely wants a theme for disputation or declamation has no such motive. He is therefore content with premises grounded on assumption, or on the most scanty and hasty induction. Thus, we conceive, the schoolmen acted. On their foolish premises they often argued with great ability; and as their object was “assensum subjugare, non res,” (1) to be victorious in controversy, not to be victorious over nature, they were consistent. For just as much logical skill could be shown in reasoning on false as on true premises. But the followers of the new philosophy, proposing to themselves the discovery of useful truth as their object, must have altogether failed of attaining that object if they had been content to build theories on superficial induction.
Bacon has remarked (2) that in ages when philosophy was stationary, the mechanical arts went on improving. Why was this? Evidently because the mechanic was not content with so careless a mode of induction as served the purpose of the philosopher. And why was the philosopher more easily satisfied than the mechanic? Evidently because the object of the mechanic was to mould things, whilst the object of the philosopher was only to mould words. Careful induction is not at all necessary to the making of a good syllogism. But it is indispensable to the making of a good shoe. Mechanics, therefore, have always been, as far as the range of their humble but useful callings extended, not anticipators but interpreters of nature. And when a philosophy arose, the object of which was to do on a large scale what the mechanic does on a small scale, to
extend the power and to supply the wants of man, the truth of the premises, which logically is a matter altogether unimportant, became a matter of the highest importance; and the careless induction with which men of learning had previously been satisfied gave place, of necessity, to an induction far more accurate and satisfactory.
What Bacon did for inductive philosophy may, we think, be fairly stated thus. The objects of preceding speculators were objects which could be attained without careful induction. Those speculators, therefore, did not perform the inductive process carefully. Bacon stirred up men to pursue an object which could be attained only by induction, and by induction carefully performed; and consequently induction was more carefully performed. We do not think that the importance of what Bacon did for inductive philosophy has ever been overrated. But we think that the nature of his services is often mistaken, and was not fully understood even by himself. It was not by furnishing philosophers with rules for performing the inductive process well, but by furnishing them with a motive for performing it well, that he conferred so vast a benefit on society.
To give to the human mind a direction which it shall retain for ages is the rare prerogative of a few imperial spirits. It cannot, therefore, be uninteresting to inquire what was the moral and intellectual constitution which enabled Bacon to exercise so vast an influence on the world.
In the temper of Bacon,—we speak of Bacon the philosopher, not of
Bacon the lawyer and politician,—there was a singular union of
audacity and sobriety. The promises which he made to mankind might, to a
superficial reader, seem to resemble the rants which a great
dramatist has put into the mouth of an Oriental conqueror half-crazed by
good fortune and by violent passions.
"He
shall have chariots easier than air,
Which I
will have invented; and thyself
That art the
messenger shall ride before him,
On a horse
cut out of an entire diamond,
That shall be
made to go with golden wheels,
I know not how
yet.”
But Bacon performed what he promised. In truth, Fletcher would not have dared to make Arbaces promise, in his wildest fits of excitement, the tithe of what the Baconian philosophy has performed.
The true philosophical temperament may, we think, be described in four words, much hope, little faith; a disposition to believe that any thing, however extraordinary, may be done; an indisposition to believe that any thing extraordinary has been done. In these points the constitution of Bacon’s mind seems to us to have been absolutely perfect. He was at once the Mammon and the Surly of his friend Ben. Sir Epicure did not indulge in visions more magnificent and gigantic. Surly did not sift evidence with keener and more sagacious incredulity.
Closely connected with this peculiarity of Bacon’s temper was a striking peculiarity of his understanding. With great minuteness of observation he had an amplitude of comprehension such as has never yet been vouchsafed to any other human being. The small fine mind of Labruyère had not a more delicate tact than the large intellect of Bacon. The Essays contain abundant proofs that no nice feature of character, no peculiarity in the ordering of a house, a garden, or a court-masque, could escape the notice of one whose mind was capable of taking in the whole world of knowledge. His understanding resembled the tent which the fairy Paribanou gave to Prince Ahmed. Fold it; and it seemed a toy for the hand of a lady. Spread it; and the armies of powerful Sultans might repose beneath its shade.
In keenness of observation he has been equalled, though perhaps never
surpassed. But the largeness of his mind was all his own. The glance with
which he surveyed the intellectual universe resembled that which the
Archangel, from the golden threshold of heaven, darted down into the new
creation.
’Round he surveyed,—and
well might, where he stood
So high above the
circling canopy
Of night’s extended shade,—from
eastern point
Of Libra, to the fleecy star
which bears
Andromeda far off Atlantic seas
Beyond the horizon.”
His knowledge differed from that of other men, as a terrestrial globe differs from an Atlas which contains a different country on every leaf. The towns and roads of England, France, and Germany are better laid down in the Atlas than on the globe. But while we are looking at England we see nothing of France; and while we are looking at France we see nothing of Germany. We may go to the Atlas to learn the bearings and distances of York and Bristol, or of Dresden and Prague. But it is useless if we want to know the bearings and distances of France and Martinique, or of England and Canada. On the globe we shall not find all the market towns in our own neighbourhood; but we shall learn from it the comparative extent and the relative position of all the kingdoms of the earth. “I have taken,” said Bacon, in a letter written when he was only thirty-one, to his uncle Lord Burleigh, “I have taken all knowledge to be my province.” In any other young man, indeed in any other man, this would have been a ridiculous flight of presumption. There have been thousands of better mathematicians, astronomers, chemists, physicians, botanists, mineralogists, than Bacon. No man would go to Bacon’s works to learn any particular science or art, any more than he would go to a twelve-inch globe in order to find his way from Kennington turnpike to Clapham Common. The art which Bacon taught was the art of inventing arts. The knowledge in which Bacon excelled all men was a knowledge of the mutual relations of all departments of knowledge.
The mode in which he communicated his thoughts was peculiar to him. He had no touch of that disputatious temper which he often censured in his predecessors. He effected a vast intellectual revolution in opposition to a vast mass of prejudices; yet he never engaged in any controversy: nay, we cannot at present recollect, in all his philosophical works, a single passage of a controversial character. All those works might with propriety have been put into the form which he adopted in the work entitled Cogitata et visa: “Francisons Baconus sic cogitavit.” These are thoughts which have occurred to me: weigh them well: and take them or leave them.
Borgia said of the famous expedition of Charles the Eighth, that the French had conquered Italy, not with steel, but with chalk; for that the only exploit which they had found necessary for the purpose of taking military occupation of any place had been to mark the doors of the houses where they meant to quarter. Bacon often quoted this saying, and loved to apply it to the victories of his own intellect. (1) His philosophy, he said, came as a guest, not as an enemy. She found no difficulty in gaining admittance, without a contest, into every understanding fitted, by its structure and by its capacity, to receive her. In all this we think that he acted most judiciously; first, because, as he has himself remarked, the difference between his school and other schools was a difference so fundamental that there was hardly any common ground on which a controversial battle could be fought; and, secondly, because his mind, eminently observant, preeminently discursive and capacious, was, we conceive, neither formed by nature nor disciplined by habit for dialectical combat.
Though Bacon did not arm his philosophy with the weapons of logic, he adorned her profusely with all the richest decorations of rhetoric. His eloquence, though not untainted with the vicious taste of his age, would alone have entitled him to a high rank in literature. He had a wonderful talent for packing thought close, and rendering it portable. In wit, if by wit be meant the power of perceiving analogies between things which appear to have nothing in common, he never had an equal, not even Cowley, not even the author of Hudibras. Indeed, he possessed this faculty, or rather this faculty possessed him, to a morbid degree. When he abandoned himself to it without reserve, as he did in the Sapientia Veterum, and at the end of the second book of the De Augmentis, the feats which he performed were not merely admirable, but portentous, and almost shocking. On these occasions we marvel at him as clowns on a fair-day marvel at a juggler, and can hardly help thinking that the devil must be in him.