APHORISMS—BOOK II ON THE INTERPRETATION OF NATURE, OR THE REIGN OF MAN (continued 4)

5. The direction of motion (which is the fifth method of action) is of no small use. We adopt this term, when speaking of a body which, meeting with another, either arrests, repels, allows, or directs its original motion. This is the case principally in the figure and position of vessels. An upright cone, for instance, promotes the condensation of vapor in alembics, but when reversed, as in inverted vessels, it assists the refining of sugar. Sometimes a curved form, or one alternately contracted and dilated, is required. Strainers may be ranged under this head, where the opposed body opens a way for one portion of another substance and impedes the rest. Nor is this process or any other direction of motion carried on externally only, but sometimes by one body within another. Thus, pebbles are thrown into water to collect the muddy particles, and syrups are refined by the white of an egg, which glues the grosser particles together so as to facilitate their removal. Telesius, indeed, rashly and ignorantly enough attributes the formation of animals to this cause, by means of the channels and folds of the womb. He ought to have observed a similar formation of the young in eggs which have no wrinkles or inequalities. One may observe a real result of this direction of motion in casting and modelling.

6. The effects produced by harmony and aversion (which is the sixth method) are frequently buried in obscurity; for these occult and specific properties (as they are termed), the sympathies and antipathies, are for the most part but a corruption of philosophy. Nor can we form any great expectation of the discovery of the harmony which exists between natural objects, before that of their forms and simple conformations, for it is nothing more than the symmetry between these forms and conformations.

The greater and more universal species of harmony are not, however, so wholly obscure, and with them, therefore, we must commence. The first and principal distinction between them is this; that some bodies differ considerably in the abundance and rarity of their substance, but correspond in their conformation; others, on the contrary, correspond in the former and differ in the latter. Thus the chemists have well observed, that in their trial of first principles sulphur and mercury, as it were, pervade the universe; their reasoning about salt, however, is absurd, and merely introduced to comprise earthy dry fixed bodies. In the other two, indeed, one of the most universal species of natural harmony manifests itself. Thus there is a correspondence between sulphur, oil, greasy exhalations, flame, and, perhaps, the substance of the stars. On the other hand, there is a like correspondence between mercury, water, aqueous vapor, air, and, perhaps, pure inter-sidereal ether. Yet do these two quaternions, or great natural tribes (each within its own limits), differ immensely in quantity and density of substance, while they generally agree in conformation, as is manifest in many instances. On the other hand, the metals agree in such quantity and density (especially when compared with vegetables, etc.), but differ in many respects in conformation. Animals and vegetables, in like manner, vary in their almost infinite modes of conformation, but range within very limited degrees of quantity and density of substance.

The next most general correspondence is that between individual bodies and those which supply them by way of menstruum or support. Inquiry, therefore, must be made as to the climate, soil, and depth at which each metal is generated, and the same of gems, whether produced in rocks or mines, also as to the soil in which particular trees, shrubs, and herbs, mostly grow and, as it were, delight; and as to the best species of manure, whether dung, chalk, sea sand, or ashes, etc., and their different propriety and advantage according to the variety of soils. So also the grafting and setting of trees and plants (as regards the readiness of grafting one particular species on another) depends very much upon harmony, and it would be amusing to try an experiment I have lately heard of, in grafting forest trees (garden trees alone having hitherto been adopted), by which means the leaves and fruit are enlarged, and the trees produce more shade. The specific food of animals again should be observed, as well as that which cannot be used. Thus the carnivorous cannot be fed on herbs, for which reason the order of feuilletans, the experiment having been made, has nearly vanished; human nature being incapable of supporting their regimen, although the human will has more power over the bodily frame than that of other animals. The different kinds of putrefaction from which animals are generated should be noted.

The harmony of principal bodies with those subordinate to them (such indeed may be deemed those we have alluded to above) are sufficiently manifest, to which may be added those that exist between different bodies and their objects, and, since these latter are more apparent, they may throw great light when well observed and diligently examined upon those which are more latent.

The more internal harmony and aversion, or friendship and enmity (for superstition and folly have rendered the terms of sympathy and antipathy almost disgusting), have been either falsely assigned, or mixed with fable, or most rarely discovered from neglect. For if one were to allege that there is an enmity between the vine and the cabbage, because they will not come up well when sown together, there is a sufficient reason for it in the succulent and absorbent nature of each plant, so that the one defrauds the other. Again, if one were to say that there is a harmony and friendship between the corn and the corn-flower, or the wild poppy, because the latter seldom grow anywhere but in cultivated soils, he ought rather to say, there is an enmity between them, for the poppy and the corn-flower are produced and created by those juices which the corn has left and rejected, so that the sowing of the corn prepares the ground for their production. And there are a vast number of similar false assertions. As for fables, they must be totally exterminated. There remains, then, but a scanty supply of such species of harmony as has borne the test of experiment, such as that between the magnet and iron, gold and quicksilver, and the like. In chemical experiments on metals, however, there are some others worthy of notice, but the greatest abundance (where the whole are so few in numbers) is discovered in certain medicines, which, from their occult and specific qualities (as they are termed), affect particular limbs, humors, diseases, or constitutions. Nor should we omit the harmony between the motion and phenomena of the moon, and their effects on lower bodies, which may be brought together by an accurate and honest selection from the experiments of agriculture, navigation, and medicine, or of other sciences. By as much as these general instances, however, of more latent harmony, are rare, with so much the more diligence are they to be inquired after, through tradition, and faithful and honest reports, but without rashness and credulity, with an anxious and, as it were, hesitating degree of reliance. There remains one species of harmony which, though simple in its mode of action, is yet most valuable in its use, and must by no means be omitted, but rather diligently investigated. It is the ready or difficult coition or union of bodies in composition, or simple juxtaposition. For some bodies readily and willingly mix, and are incorporated, others tardily and perversely; thus powders mix best with water, chalk and ashes with oils, and the like. Nor are these instances of readiness and aversion to mixture to be alone collected, but others, also, of the collocation, distribution, and digestion of the parts when mingled, and the predominance after the mixture is complete.

7. Lastly, there remains the seventh, and last of the seven, modes of action; namely, that by the alternation and interchange of the other six; but of this, it will not be the right time to offer any examples, until some deeper investigation shall have taken place of each of the others. The series, or chain of this alternation, in its mode of application to separate effects, is no less powerful in its operation than difficult to be traced. But men are possessed with the most extreme impatience, both of such inquiries, and their practical application, although it be the clew of the labyrinth in all greater works. Thus far of the generally useful instances.

LI. The twenty-seventh and last place we will assign to the magical instances, a term which we apply to those where the matter or efficient agent is scanty or small, in comparison with the grandeur of the work or effect produced; so that even when common they appear miraculous, some at first sight, others even upon more attentive observation. Nature, however, of herself, supplies these but sparingly. What she will do when her whole store is thrown open, and after the discovery of forms, processes, and conformation, will appear hereafter. As far as we can yet conjecture, these magic effects are produced in three ways, either by self-multiplication, as in fire, and the poisons termed specific, and the motions transferred and multiplied from wheel to wheel; or by the excitement, or, as it were, invitation of another substance, as in the magnet, which excites innumerable needles without losing or diminishing its power; and again in leaven, and the like; or by the excess of rapidity of one species of motion over another, as has been observed in the case of gunpowder, cannon, and mines. The two former require an investigation of harmonies, the latter of a measure of motion. Whether there be any mode of changing bodies per minima (as it is termed), and transferring the delicate conformations of matter, which is of importance in all transformations of bodies, so as to enable art to effect, in a short time, that which nature works out by divers expedients, is a point of which we have as yet no indication. But, as we aspire to the extremest and highest results in that which is solid and true, so do we ever detest, and, as far as in us lies, expel all that is empty and vain.

LII. Let this suffice as to the respective dignity of prerogatives of instances. But it must be noted, that in this our organ, we treat of logic, and not of philosophy. Seeing, however, that our logic instructs and informs the understanding, in order that it may not, with the small hooks, as it were, of the mind, catch at, and grasp mere abstractions, but rather actually penetrate nature, and discover the properties and effects of bodies, and the determinate laws of their substance (so that this science of ours springs from the nature of things, as well as from that of the mind); it is not to be wondered at, if it have been continually interspersed and illustrated with natural observations and experiments, as instances of our method. The prerogative instances are, as appears from what has preceded, twenty-seven in number, and are termed, solitary instances, migrating instances, conspicuous instances, clandestine instances, constitutive instances, similar instances, singular instances, deviating instances, bordering instances, instances of power, accompanying and hostile instances, subjunctive instances, instances of alliance, instances of the cross, instances of divorce, instances of the gate, citing instances, instances of the road, supplementary instances, lancing instances, instances of the rod, instances of the course, doses of nature, wrestling instances, suggesting instances, generally useful instances, and magical instances. The advantage, by which these instances excel the more ordinary, regards specifically either theory or practice, or both. With regard to theory, they assist either the senses or the understanding; the senses, as in the five instances of the lamp; the understanding, either by expediting the exclusive mode of arriving at the form, as in solitary instances, or by confining, and more immediately indicating the affirmative, as in the migrating, conspicuous, accompanying, and subjunctive instances; or by elevating the understanding, and leading it to general and common natures, and that either immediately, as in the clandestine and singular instances, and those of alliance; or very nearly so, as in the constitutive; or still less so, as in the similar instances; or by correcting the understanding of its habits, as in the deviating instances; or by leading to the grand form or fabric of the universe, as in the bordering instances; or by guarding it from false forms and causes, as in those of the cross and of divorce. With regard to practice, they either point it out, or measure, or elevate it. They point it out, either by showing where we must commence in order not to repeat the labors of others, as in the instances of power; or by inducing us to aspire to that which may be possible, as in the suggesting instances; the four mathematical instances measure it. The generally useful and the magical elevate it.

Again, out of these twenty-seven instances, some must be collected immediately, without waiting for a particular investigation of properties. Such are the similar, singular, deviating, and bordering instances, those of power, and of the gate, and suggesting, generally useful, and magical instances; for these either assist and cure the understanding and senses, or furnish our general practice. The remainder are to be collected when we finish our synoptical tables for the work of the interpreter, upon any particular nature; for these instances, honored and gifted with such prerogatives, are like the soul amid the vulgar crowd of instances, and (as we from the first observed) a few of them are worth a multitude of the others. When, therefore, we are forming our tables they must be searched out with the greatest zeal, and placed in the table. And, since mention must be made of them in what follows, a treatise upon their nature has necessarily been prefixed. We must next, however, proceed to the supports and corrections of induction, and thence to concretes, the latent process, and latent conformations, and the other matters, which we have enumerated in their order in the twenty-first aphorism, in order that, like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding; from which must necessarily follow an improvement of their estate, and an increase of their power over nature. For man, by the fall, lost at once his state of innocence, and his empire over creation, both of which can be partially recovered even in this life, the first by religion and faith, the second by the arts and sciences. For creation did not become entirely and utterly rebellious by the curse, but in consequence of the Divine decree, “in the sweat of thy brow shalt thou eat bread,” she is compelled by our labors (not assuredly by our disputes or magical ceremonies), at length, to afford mankind in some degree his bread, that is to say, to supply man’s daily wants.

END OF “NOVUM ORGANUM”

FOOTNOTES

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In all the details of his example of heat he is unfortunate. He includes in his collection of instances, the hot tastes of aromatic plants, the caustic effects of acids, and many other facts which cannot be ascribed to heat without a studious laxity in the use of the word.—Ed.

Two high authorities in physical science (v. Herschel, Nat. Phil., art. 192; Whewell’s Philosophy of the Inductive Sciences, vol. ii. p. 243) pronounce these instances of little service in the task of induction, being for the most part classed not according to the ideas which they involve, or to any obvious circumstance in the facts of which they consist, but according to the extent and manner of their influence upon the inquiry in which they are employed. Thus we have solitary instances, migrating instances, ostensive instances, clandestine instances, so termed according to the degree in which they exhibit, or seem to exhibit, the property, whose nature we would examine. We have guide-post instances, crucial instances, instances of the parted road, of the doorway, of the lamp, according to the guidance they supply to our advance. Whewell remarks that such a classification is much of the same nature as if, having to teach the art of building, we were to describe tools with reference to the amount and place of the work which they must do, instead of pointing out their construction and use; as if we were to inform the pupil that we must have tools for lifting a stone up, tools for moving it sidewise, tools for laying it square, and tools for cementing it firmly. The means are thus lost in the end, and we reap the fruits of unmethodical arrangement in the confusion of cross division. In addition, all the instances are leavened with the error of confounding the laws with the causes of phenomena, and we are urged to adopt the fundamental error of seeking therein the universal agents, or general causes of phenomena, without ascending the gradual steps of intermediate laws.—Ed.

and Seneca, in the third book of his Natural Philosophy, quest. iv., states the opinion in more precise language than either the ancient bard or the modern philosopher.—Ed.

But there is a species of collective instance which Bacon does not seem to have contemplated, in which particular phenomena are presented in such numbers at once, as to make the induction of their law a matter of ocular inspection. For example, the parabolic form assumed by a jet of water spouted out of a hole is a collective instance of the velocities and directions of the motions of all the particles which compose it seen together, and which thus leads us without trouble to recognize the law of the motion of a projectile. Again, the beautiful figures exhibited by sand strewed on regular plates of glass or metal set in vibration, are collective instances of an infinite number of points which remain at rest while the remainder of the plate vibrates, and in consequence afford us an insight into the law which regulates their arrangement and sequence throughout the whole surface. The richly colored lemniscates seen around the optic axis of crystals exposed to polarized light afford a striking instance of the same kind, pointing at once to the general mathematical expression of the law which regulates their production. Such collective instances as these lead us to a general law by an induction which offers itself spontaneously, and thus furnish advanced posts in philosophical exploration. The laws of Kepler, which Bacon ignored on account of his want of mathematical taste, may be cited as a collective instance. The first is, that the planets move in elliptical orbits, having the sun for their common focus. The second, that about this focus the radius vector of each planet describes equal areas in equal times. The third, that the squares of the periodic times of the planets are as the cubes of their mean distance from the sun. This collective instance “opened the way” to the discovery of the Newtonian law of gravitation.—Ed.

Crucial instances, as Herschel remarks, afford the readiest and securest means of eliminating extraneous causes, and deciding between the claims of rival hypotheses; especially when these, running parallel to each other, in the explanation of great classes of phenomena, at length come to be placed at issue upon a single fact. A curious example is given by M. Fresnel, as decisive in his mind of the question between the two great theories on the nature of light, which, since the time of Newton and Huyghens, have divided philosophers. When two very clean glasses are laid one on the other, if they be not perfectly flat, but one or both, in an almost imperceptible degree, convex or prominent, beautiful and vivid colors will be seen between them; and if these be viewed through a red glass, their appearance will be that of alternate dark and bright stripes. These stripes are formed between the two surfaces in apparent contact, and being applicable on both theories, are appealed to by their respective supporters as strong confirmatory facts; but there is a difference in one circumstance, according as one or other theory is employed to explain them. In the case of the Huyghenian theory, the intervals between the bright stripes ought to appear absolutely black, when a prism is used for the upper glass, in the other half bright. This curious case of difference was tried, as soon as the opposing consequences of the two theories were noted by M. Fresnel, and the result is stated by him to be decisive in favor of that theory which makes light to consist in the vibrations of an elastic medium.—Ed.

This species of reasoning is liable to several paralogisms, against which Bacon has not guarded his readers, from the very fact that he stumbled into them unwittingly himself. The two principal ones are false exclusions and defective enumerations. Bacon, in his survey of the causes which are able to concur in producing the phenomena of the tides, takes no account of the periodic melting of the Polar ice, or the expansion of water by the solar heat; nor does he fare better in his exclusions. For the attraction of the planets and the progression and retrograde motion communicated by the earth’s diurnal revolution, can plainly affect the sea together, and have a simultaneous influence on its surface.

Bacon is hardly just or consistent in his censure of Ramus; the end of whose dichotomy was only to render reasoning by dilemma, and crucial instances, more certain in their results, by reducing the divisions which composed their parts to two sets of contradictory propositions. The affirmative or negative of one would then necessarily have led to the acceptance or rejection of the other.—Ed.

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In many cases the result of a number of particular facts, or the collective instances rising out of them, can only be discovered by geometry, which so far becomes necessary to complete the work of induction. For instance, in the case of optics, when light passes from one transparent medium to another, it is refracted, and the angle which the ray of incidence makes with the superficies which bounds the two media determines that which the refracted ray makes with the same superficies. Now, all experiment can do for us in this case is, to determine for any particular angle of incidence the corresponding angle of refraction. But with respect to the general rule which in every possible case deduces one of these angles from the other, or expresses the constant and invariable relation which subsists between them, experiment gives no direct information. Geometry must, consequently, be called in, which, when a constant though unknown relation subsists between two angles, or two variable qualities of any kind, and when an indefinite number of values of those quantities are assigned, furnishes infallible means of discovering that unknown relation either accurately or by approximation. In this way it has been found, when the two media remain the same, the cosines of the above-mentioned angles have a constant ratio to each other. Hence, when the relations of the simple elements of phenomena are discovered to afford a general rule which will apply to any concrete case, the deductive method must be applied, and the elementary principles made through its agency to account for the laws of their more complex combinations. The reflection and refraction of light by the rain falling from a cloud opposite to the sun was thought, even before Newton’s day, to contain the form of the rainbow. This philosopher transformed a probable conjecture into a certain fact when he deduced from the known laws of reflection and refraction the breadth of the colored arch, the diameter of the circle of which it is a part, and the relation of the latter to the place of the spectator and the sun. Doubt was at once silenced when there came out of his calculus a combination of the same laws of the simple elements of optics answering to the phenomena in nature.—Ed.

The zero must be arbitrary which divides equally a certain degree of heat from a certain degree of cold.—Ed.