Note 187 — Chapter V

It is worth observation how often the abstract entity—(the principle of the whole realization)—is forgotten even by scientific persons. Forgotten, we say, since surely forgetfulness is the true origin of many futile attempts at explaining away essential principles. The following very curious case in point is narrated by S. T. Coleridge:—"There is still preserved in the Royal Observatory at Richmond the model of a bridge, constructed by the late justly celebrated Mr. Atwood (at that time, however, in the decline of life), in the confidence that he had explained the wonderful properties of the arch as resulting from the compound action of simple wedges, or of the rectilinear solids of which the material arch was composed; and of which supposed discovery his model was to exhibit ocular proof. Accordingly, he took a sufficient number of wedges of brass highly polished. Arranging these at first on a skeleton arch of wood, he then removed this scaffolding or support; and the bridge not only stood firm, without any cement between the squares, but he could take away any given portion of them, as a third or a half, and appending a correspondent weight, at either side, the remaining part stood as before. Our venerable sovereign, who is known to have had a particular interest and pleasure in all works and discoveries of mechanic science or ingenuity, looked at it for awhile stedfastly, and, as his manner was, with quick and broken expressions of praise and courteous approbation, in the form of answers to his own questions. At length turning to the constructor, he said, 'But Mr. Atwood, you have presumed the figure. You have put the arch first in this wooden skeleton. Can you build a bridge of the same wedges in any other figure? A straight bridge, or with two lines touching at the apex? If not, is it not evident that the bits of brass derive their continuance in the present position from the property of the arch, and not the arch from the property of the wedge?' The objection was fatal, the justice of the remark not to be resisted."—(The Friend. Vol. III., pp. 176, 7.)

Addition. Of "those abstract entities absolute in truth," Bacon writes (Nov. Org. II. 9), "Let the investigation of Forms, which are (in the eye of reason at least, and in their essential law) eternal and immutable, constitute Metaphysics:" and again (Ibid. 15), "To God, truly, the Giver and Architect of Forms, and it may be to the angels and higher intelligences, it belongs to have an affirmative knowledge of forms immediately, and from the first contemplation. But this assuredly is more than man can do, to whom it is granted only to proceed at first by negatives, and at last to end in affirmatives, after exclusion has been exhausted." And of their utility, as applied truths, he says (Ibid. 2), "Though in nature nothing really exists beside individual bodies, performing pure individual acts according to a fixed law, yet in philosophy this very law, and the investigation, discovery, and explanation of it, is the foundation as well of knowledge as of operation. And it is this law, with its clauses, that I mean when I speak of Forms; a name which I the rather adopt because it has grown into use and become familiar."

And these passages are in perfect harmony with Bacon's precept "that Physic should handle that which supposeth in Nature only a being and moving (and natural necessity), and Metaphysic should handle that which supposeth further in nature a reason, understanding, and platform (ideam)." (Advancement. II. E. and S. p. 353.) The reader will also perceive how natural it was for Bacon to place mathematical science "as a branch of metaphysic; for the subject of it being Quantity; not Quantity indefinite, which is but a relative and belongeth to philosophia prima (as hath been said,) but Quantity determined or proportionable; it appeareth to be one of the Essential Forms of things; as that that is causative in nature of a number of effects; ... and it is true also that of all other forms (as we understand forms) it is the most abstracted and separable from matter, and therefore most proper to metaphysic; which hath likewise been the cause why it hath been better laboured and enquired than any of the other forms, which are more immersed into matter. For it being the nature of the mind of man (to the extreme prejudice of knowledge) to delight in the spacious liberty of generalities, as in a champion region, and not in the inclosures of particularity; the mathematics of all other knowledge were the goodliest fields to satisfy that appetite." (Ibid. p. 359.) Compare this Essay, p. 91 ante, together with foot-note.