Reflexions
ON
PHILOSOPHY
in
General
.
THE
Name
of
Philosopher
,
how
simple
and
modest
soever
it
be
,
seemed
heretofore
so
glorious
and
lovely
to
the
Learned
of
ancient
Times
,
that
they
preferr'd
it
to
the
most
splendid
and
lofty
Titles
.
That
love
of
Wisdom
and
study
of
Vertue
,
whereof
they
made
Profession
,
raised
them
to
such
Authority
over
the
minds
of
men
,
that
their
Example
served
for
instruction
,
and
their
Maxims
were
received
as
Oracles
by
the
publick
.
Great
men
asked
them
Counsel
in
the
Affairs
of
weightiest
importance
:
Cities
and
Provinces
submitted
to
their
conduct
;
and
Kings
themselves
reckoned
it
their
glory
to
be
their
Disciples
.
It
is
true
Philosophy
taught
Pythagoras
the
integrity
of
manners
and
austerity
of
life
,
which
gained
him
so
many
Followers
.
It
was
Philosophy
that
made
Empedocles
refuse
a
Crown
,
and
prefer
a
private
and
quiet
life
to
all
the
magnificence
of
Grandeur
.
By
Philosophy
Democritus
was
raised
to
the
contemplation
of
Nature
,
and
renounced
bodily
pleasures
,
that
he
might
more
peaceably
enjoy
the
delights
of
the
Soul
.
Philosophy
taught
Socrates
to
dye
without
haughtiness
or
weakness
:
and
though
in
the
death
of
Cato
,
who
affected
too
much
the
Philosopher
,
there
appeared
less
modesty
and
tranquillity
;
yet
therein
are
also
to
be
seen
the
lineaments
of
a
greatness
of
mind
,
which
made
him
despise
life
.
So
that
there
being
hardly
any
action
of
constancy
and
stedfastness
in
Paganism
,
which
was
not
animated
by
Philosophy
:
It
may
be
said
,
that
it
was
in
some
manner
the
principle
and
source
of
the
purest
vertue
of
Heathens
.
II
.
The
Egyptians
,
who
were
the
first
Philosophers
in
the
world
,
gave
so
mysterious
a
garb
to
their
Philosophy
,
that
they
made
it
pass
with
the
People
for
a
part
of
their
Religion
:
Nor
did
any
thing
advance
it
more
in
authority
with
the
publick
,
or
give
it
greater
credit
among
the
Learned
.
But
their
Priests
had
no
other
end
in
shrowding
their
Observations
of
Nature
,
under
the
Veil
of
their
Hieroglyphicks
,
but
to
keep
them
from
the
knowledge
of
the
people
,
and
thereby
to
distinguish
themselves
from
the
vulgar
.
As
they
propagated
their
Philosophy
only
by
Tradition
,
and
did
not
willingly
communicate
their
knowledge
to
other
people
;
so
(
as
Strabo
observes
)
there
is
but
little
known
of
their
true
Doctrine
.
The
truth
is
,
all
that
is
said
of
Philosophy
,
before
it
became
to
be
known
in
Greece
,
hath
so
little
foundation
;
and
all
the
discourses
that
are
found
of
it
in
the
Fragments
of
Sotion
,
Hermippus
and
Hermodorus
,
whereof
Diogenes
Laertius
makes
mention
,
aswell
as
in
the
Dialogue
of
Lucian's
Fugitives
,
are
so
fabulous
,
that
I
intend
only
,
as
to
what
concerns
the
beginning
thereof
,
to
adhere
to
that
which
is
to
be
found
in
History
,
that
I
may
give
a
more
certain
account
of
the
same
.
Besides
,
that
mysterious
Philosophy
of
the
Egyptians
,
is
so
little
different
from
that
of
Pythagoras
,
that
the
method
and
principles
of
both
are
almost
the
same
;
as
appears
by
what
Plutarch
tells
us
in
several
of
his
works
,
Jamblicus
in
the
life
of
Pythagoras
,
Selden
,
and
some
others
who
have
treated
on
that
subject
.
III
.
The
Grecians
,
who
shewed
greater
passion
for
the
discovery
of
truth
,
than
other
Nations
,
gave
themselves
so
earnestly
to
the
observation
of
Nature
,
that
from
Thales
to
Plato
there
were
more
Truths
concerning
Natural
Philosophy
discovered
,
than
in
the
Ages
following
.
It
must
be
acknowledged
likewise
,
that
Philosophy
in
its
infancy
began
to
produce
so
great
wits
,
and
that
it
shewed
so
much
reason
in
its
primitive
famblings
,
that
its
first
rudiments
served
for
principles
,
and
even
for
models
to
the
following
Ages
.
By
long
and
constant
study
men
observed
the
motion
of
the
Heavens
,
distinguished
their
revolutions
,
framed
the
first
Ideas
of
a
Coelestial
Systeme
,
discovered
the
obliquity
of
the
Zodiack
,
unfolded
the
most
hidden
things
of
Nature
,
and
drew
that
Curtain
wherewith
Providence
had
hid
the
greatest
part
of
its
secrets
,
to
present
them
to
men
as
a
matter
of
meditation
and
enquiry
.
And
amongst
those
that
laboured
in
the
search
of
these
Verities
,
Thales
,
Anaximander
,
Anaxagoras
,
Heraclitus
,
Hippocrates
,
Democritus
,
Empedocles
,
and
Archelaus
,
obtained
the
greatest
reputation
.
Plutarch
,
who
in
the
second
Tome
of
his
Works
gives
the
History
of
their
Opinions
,
does
indeed
show
the
contradictions
and
absurdities
whereinto
for
most
part
they
fell
:
Nevertheless
they
still
deserve
the
praise
to
have
been
the
first
that
ventured
upon
that
so
difficult
an
attempt
,
and
by
unknown
Paths
traced
the
way
to
those
that
followed
them
,
rendring
themselves
considerable
to
Posterity
,
by
the
foundation
they
laid
to
Sciences
.
Justin
in
his
History
observes
,
that
whilst
study
and
meditation
made
Philosophers
in
Greece
,
Nature
alone
without
any
assistance
made
the
like
amongst
the
Barbarians
in
the
middle
of
Scythia
;
as
appears
in
Abaris
and
Anacarsis
,
of
whom
Apuleius
speaks
,
who
without
precepts
and
discipline
attained
to
Wisdom
.
IV
.
To
speak
then
properly
,
Thales
and
Pythagoras
were
the
two
Founders
of
the
ancient
Philosophy
;
the
one
in
Greece
,
and
the
other
in
Italy
.
There
appeared
in
the
School
of
Pythagoras
somewhat
more
regular
and
better
established
,
than
in
that
of
Thales
and
his
Successors
.
As
in
the
Doctrine
of
Pythagoras
every
thing
was
made
mysterious
;
so
submission
was
its
principal
Character
:
that
religious
silence
which
with
so
much
rigour
he
made
his
Disciples
observe
,
was
an
art
to
procure
himself
a
more
respectful
attention
.
The
life
of
that
Philosopher
,
as
well
as
his
Doctrine
,
is
at
this
day
still
a
great
subject
of
controversie
:
he
was
indeed
a
man
of
a
deep
reach
,
a
quick
and
penetrating
apprehension
,
and
of
indefatigable
industry
and
application
.
His
usual
way
of
teaching
,
was
by
Geometry
and
Numbers
:
he
explained
material
and
sensible
things
by
Geometry
,
and
intellectual
by
Musick
and
Numbers
.
He
was
of
too
solid
a
judgment
,
to
imagine
any
reality
in
Numbers
,
which
are
but
only
intentional
Beings
,
as
Aristotle
proves
in
his
Metaphysicks
.
It
is
true
he
found
so
great
a
facility
in
explaining
the
perfection
of
every
thing
by
harmony
and
proportion
,
after
the
manner
of
the
Egyptians
,
that
he
expressed
himself
no
other
way
:
and
that
he
made
use
of
Numbers
as
of
Symbols
and
Signs
to
teach
with
:
and
all
that
Science
of
Numbers
,
which
was
so
familiar
to
Pythagoras
,
is
to
this
day
still
a
kind
of
mystery
,
whereof
the
secret
is
not
very
well
known
.
Jamblicus
in
the
life
of
that
Philosopher
says
,
that
he
invented
a
musick
proper
for
the
cure
and
quieting
of
the
Passions
.
In
his
Moral
Philosophy
there
is
nothing
regular
;
only
fair
Maxims
without
Principles
:
his
Natural
Philosophy
is
the
same
almost
with
that
of
the
Platonists
.
His
Doctrine
of
two
Principles
,
the
one
of
good
and
the
other
of
evil
,
on
which
the
Manichees
built
their
belief
,
is
false
;
for
of
real
Beings
there
is
but
one
real
Principle
.
Pythagoras
in
Plutarch
boasts
,
that
the
greatest
fruit
which
he
had
reaped
from
Philosophy
was
,
not
to
wonder
at
any
thing
:
because
that
Philosophy
discovered
to
him
the
cause
of
every
thing
,
as
Horace
expresses
it
to
Numicius
,
Nil
admirari
prope
res
est
una
Numici
.
In
fine
,
Pythagoras
had
so
extraordinary
a
genius
for
Philosophy
,
that
all
the
other
Philosophers
have
gloried
to
stick
to
his
sentiments
:
Socrates
and
Plato
have
hardly
any
thing
that
is
good
but
from
him
.
And
if
we
consider
more
narrowly
,
we
shall
even
find
,
that
amongst
all
other
Sects
almost
,
there
is
somewhat
of
the
Spirit
of
Pythagoras
that
bears
rule
.
V.
SOCRATES
.
Socrates
was
the
first
that
began
to
reduce
into
method
the
confused
Ideas
of
those
that
went
before
him
,
by
ranking
the
Observations
which
he
had
made
of
Nature
,
in
a
more
regular
order
,
that
he
might
shape
them
into
Arts
and
Sciences
.
Though
he
had
all
the
charms
of
wit
,
which
flow
from
a
pregnant
genius
and
happy
disposition
,
yet
he
wanted
not
depth
,
and
all
imaginable
solidity
.
And
that
height
of
knowledge
and
understanding
was
accompanied
with
the
true
simplicity
of
a
Child
:
When
he
applyed
himself
to
every
thing
,
he
seemed
not
employed
in
any
thing
:
He
handled
obscurest
matters
in
a
pleasing
strain
;
and
his
most
serious
meditations
deprived
him
not
of
his
good
humour
.
As
he
never
affected
to
talk
like
a
wit
,
but
as
a
vertuous
man
,
so
his
ordinary
jests
were
noble
.
He
was
capable
of
every
thing
,
and
proud
of
nothing
.
His
notices
,
that
gave
instruction
to
others
,
and
made
them
of
Scholars
become
learned
men
,
served
only
to
puzle
and
entangle
himself
,
by
the
doubts
and
uncertainties
which
they
raised
in
him
:
And
for
all
he
was
so
rational
,
yet
he
too
much
distrusted
his
Reason
.
The
fertility
of
his
wit
so
choaked
his
discerning
,
that
his
different
views
led
him
into
irresolution
.
By
his
ingenuity
in
declaring
on
all
occasions
,
that
he
knew
nothing
,
he
rendred
the
other
Philosophers
of
his
time
ridiculous
,
who
brag'd
that
they
knew
every
thing
:
And
the
ignorance
he
made
profession
of
,
acquired
him
greater
reputation
than
all
his
knowledge
.
He
suffered
those
that
disputed
with
him
to
take
all
the
advantage
over
him
they
pleased
,
that
he
might
refute
them
with
so
much
the
more
authority
,
as
he
took
the
less
.
He
procured
an
absolute
power
over
their
sentiments
,
by
the
deference
that
he
yielded
to
them
:
it
was
only
by
hiding
his
Opinion
,
that
he
forced
others
to
follow
it
:
And
the
Empire
that
he
exercised
over
mens
minds
,
was
but
an
effect
of
the
skill
he
had
not
to
usurp
any
,
by
the
indifferency
which
he
made
appear
for
his
own
sentiments
:
as
Cicero
says
,
Socrates
ipse
sibi
detrahens
,
in
disputatione
plus
tribuebat
iis
,
quos
volebat
refellere
.
But
as
he
was
the
head
of
all
the
Sects
that
followed
him
;
so
was
he
also
in
some
manner
the
Founder
of
all
the
doubts
that
arose
amongst
them
.
For
his
Reasonings
tended
commonly
to
the
baffling
of
Reason
:
And
as
he
established
Sciences
,
so
he
left
occasion
to
overthrow
them
;
because
he
taught
his
Scholars
not
so
much
to
know
,
as
to
doubt
of
things
.
Not
,
but
that
for
all
this
he
much
contributed
to
give
Philosophy
the
Form
it
hath
taken
since
:
For
he
it
was
that
drew
the
first
draught
of
Logick
and
Moral
Philosophy
,
and
gave
Principles
to
Natural
Philosophy
:
But
by
prying
into
this
,
according
to
the
quality
of
his
wit
,
with
too
much
quaintness
,
he
refined
every
thing
so
much
,
that
he
handled
these
matters
with
less
solidity
than
his
Successors
.
Not
,
but
that
his
judgment
is
also
of
great
authority
,
when
he
affirms
any
thing
;
but
his
Sentiments
are
rather
Principles
than
Decisions
:
and
all
things
rightly
considered
,
his
Philosophy
is
more
proper
to
overthrow
than
establish
.
He
had
moreover
with
his
simplicity
a
great
Soul
;
for
Lysias
having
read
to
him
in
his
Prison
a
Discourse
that
he
had
made
in
his
defence
,
he
chose
rather
to
dye
than
make
use
of
it
;
because
it
defended
him
not
with
dignity
enough
:
and
so
he
dyed
sedately
and
in
cold
blood
,
which
amazed
his
Judges
.
VI
.
PLATO
.
Plato
has
the
smoothest
tongue
of
Antiquity
,
and
takes
pleasure
to
make
men
hear
him
attentively
,
though
he
is
not
much
concerned
whether
they
believe
him
or
not
:
he
is
always
florid
,
but
not
always
solid
.
The
false
relish
that
was
then
in
vogue
,
through
the
credit
of
the
Sophists
,
obliged
him
to
that
flourish
of
expression
which
he
used
.
He
is
witty
,
quick
,
and
elegant
,
and
as
ingenious
as
man
can
be
;
and
with
little
coherence
and
method
,
he
observes
in
his
discourse
a
secret
oeconomy
which
fails
not
to
hit
the
mark
.
And
seeing
he
teaches
only
by
way
of
Dialogue
,
that
he
may
follow
a
free
and
disengaged
stile
,
which
has
the
air
of
Conversation
;
he
is
rich
in
Prefaces
,
and
magnificent
in
his
entry
on
Discourses
;
but
he
decides
but
little
,
no
more
than
Socrates
,
and
establishes
almost
nothing
at
all
.
However
what
he
says
is
so
naturally
exprest
,
that
nothing
can
be
imagined
more
taking
.
The
slight
matters
which
he
mingles
with
great
in
his
discourses
,
and
the
trifles
wherewith
he
circumstantiates
what
is
essential
and
weighty
in
the
subjects
he
treats
of
,
render
him
alluring
;
and
it
is
by
that
way
alone
that
he
amuses
.
But
through
the
great
desire
he
hath
to
be
pleasing
,
he
is
too
much
for
telling
of
wonders
:
most
part
of
his
discourses
are
nothing
else
but
Fables
,
Metaphors
,
and
continual
Allegories
;
he
affects
often
to
be
mysterious
in
what
he
says
,
that
he
may
keep
himself
the
more
within
the
verge
of
his
Character
;
and
it
is
commonly
by
lying
that
he
undertakes
to
perswade
truth
.
Rhodiginus
pretends
that
his
sense
is
more
to
be
minded
than
his
words
,
which
are
often
allegorical
.
Moreover
he
was
too
much
a
Politician
for
a
Philosopher
:
For
in
one
of
his
Letters
to
Dionysius
of
Siracusa
he
acknowledges
,
that
he
published
none
of
his
Maxims
,
but
under
the
name
of
Socrates
,
that
he
might
not
be
accountable
for
his
own
Doctrine
,
in
a
time
when
the
nicety
of
the
People
of
Athens
was
offended
at
every
thing
.
The
condemnation
of
Socrates
made
him
so
cautious
,
that
to
be
in
good
terms
with
the
Publick
,
and
to
dispossess
the
People
of
the
opinion
,
that
he
was
addicted
to
the
Sentiments
of
his
Master
,
he
turned
Pythagorean
.
Though
he
was
a
man
of
vast
capacity
,
(
for
,
what
did
he
not
know
,
says
Quintilian
?
)
and
had
a
wonderful
Genius
for
Sciences
,
whereof
he
speaks
always
better
than
others
did
;
yet
it
must
be
acknowledged
,
that
he
gave
greater
reputation
to
Philosophy
,
by
the
conduct
of
his
Life
and
Vertue
,
than
by
his
Doctrine
:
For
he
it
was
that
first
taught
,
that
true
Philosophy
consisted
more
in
Fidelity
,
Constancy
,
Justice
,
Sincerity
,
and
in
the
love
of
ones
Duty
,
than
in
a
great
Capacity
.
After
his
death
his
Disciples
so
altered
his
Doctrine
,
and
filled
his
School
with
such
rigid
Opinions
,
that
scarcely
could
there
be
known
amongst
them
the
least
print
of
the
true
Doctrine
of
Plato
:
which
was
divided
into
so
many
Sects
,
as
there
started
up
Philosophers
in
the
Ages
following
.
VII
.
ARISTOTLE
.
Aristotle
is
a
Wit
so
far
above
others
,
that
few
know
him
:
For
by
an
unparallel'd
reach
of
understanding
he
soars
above
the
highest
:
He
is
an
Eagle
that
mounts
so
high
,
that
men
easily
lose
sight
of
him
;
and
there
is
so
much
force
in
his
thoughts
,
so
great
elevation
in
his
sentiments
,
that
he
cannot
be
followed
.
He
it
was
who
first
collected
the
several
parts
of
Philosophy
,
that
he
might
unite
them
into
one
body
,
and
reduce
them
to
a
compleat
Systeme
.
No
man
had
ever
so
great
a
discerning
of
truth
and
falshood
,
as
that
Philosopher
;
for
he
not
only
dived
into
Reason
,
that
he
might
discover
it
,
under
what
cloud
soever
it
hid
it self
;
but
upon
discovery
thereof
,
had
the
art
to
make
it
even
perceptible
to
others
in
all
its
force
,
and
intelligible
in
its
full
extent
:
so
happy
and
penetrating
was
his
genius
.
By
that
quality
of
mind
he
became
so
exact
an
observer
of
the
Works
of
Nature
,
that
Plato
called
him
,
the
Genius
of
Nature
,
as
if
Nature
had
made
use
of
his
Spirit
as
an
instrument
to
discover
her
Secrets
.
In
all
his
sentiments
there
sparkles
a
sage
and
judicious
Character
,
which
always
satisfies
the
mind
;
so
regular
and
solid
he
is
:
and
there
is
hardly
ever
any
thing
said
reasonably
in
Philosophy
,
which
bears
not
some
signature
and
impression
of
the
spirit
of
Aristotle
.
So
that
all
the
Judgments
that
have
been
made
on
his
Doctrine
in
succeeding
Ages
,
have
only
differed
according
to
the
greatness
and
mediocrity
of
light
and
knowledge
,
that
have
swayed
them
:
For
in
a
word
,
none
have
given
greater
weight
to
humane
Reason
,
nor
carried
it
farther
than
Aristotle
.
His
method
is
more
solid
than
that
of
all
others
,
because
his
principles
are
better
founded
on
Reason
,
and
his
Reason
more
grounded
on
Experience
.
But
when
he
speaks
,
one
cannot
tell
whether
it
be
to
hide
his
doubts
,
or
to
make
himself
reverenced
,
that
he
is
obscure
.
It
seems
he
writes
only
that
he
may
not
be
understood
;
and
that
his
Works
are
not
so
much
to
instruct
his
own
Age
,
as
to
give
exercise
to
the
following
:
Therefore
it
is
,
that
Diogenes
Laertius
compares
him
to
that
Fish
that
troubles
the
Water
for
fear
of
being
taken
.
But
there
is
some
Justice
due
to
Aristotle
,
as
to
that
reproach
which
is
cast
upon
him
:
His
obscurity
is
not
so
much
the
defect
of
his
understanding
,
as
of
his
subject
matter
;
and
in
the
manner
how
he
fathoms
things
,
it
is
not
very
easie
to
pierce
the
darkest
clouds
of
Nature
,
to
unfold
her
most
hidden
secrets
,
to
dig
into
nothing
but
abysses
,
to
walk
only
on
precipices
,
not
to
pursue
truth
but
by
ways
unknown
to
all
other
heads
,
and
to
be
intelligible
to
all
men
:
And
that
is
the
reason
that
the
discourses
of
Aristotle
have
always
more
politeness
and
force
than
perspicuity
;
because
he
confines
himself
to
a
short
and
concise
stile
,
the
constraint
whereof
will
not
allow
but
a
perplexed
elocution
:
And
that
is
also
the
reason
that
he
writes
in
a
manner
more
apt
to
amaze
than
perswade
his
Readers
.
One
must
have
heard
him
,
says
Psellus
,
to
be
able
to
comprehend
his
Doctrine
.
He
masked
sometimes
with
an
affected
obscurity
,
what
Pythagor
as
disguised
under
Symbols
,
and
Plato
under
Allegories
.
But
in
fine
,
there
is
so
great
a
depth
of
judgment
to
be
found
in
all
that
Aristotle
said
,
when
one
can
penetrate
into
it
,
that
he
is
not
to
be
found
fault
with
,
if
he
have
not
always
the
art
to
make
himself
be
understood
.
It
is
in
vain
therefore
,
that
a
brood
of
stinted
spirits
have
let
flye
against
the
reputation
of
that
great
man
,
under
the
conduct
of
Telesius
,
Patricius
,
Bacon
,
Campanella
,
and
some
others
,
to
discredit
his
Doctrine
in
these
last
Ages
;
who
by
censuring
Aristotle
have
pretended
to
be
wiser
than
all
the
Ages
and
Nations
that
have
esteemed
him
.
VIII
.
Philosophy
did
shortly
after
degenerate
from
the
Nobility
of
its
Extraction
,
there
being
none
in
the
following
Ages
that
came
near
the
knowledge
of
those
great
men
who
were
its
Founders
;
and
that
purity
which
it
preserved
in
its
beginning
,
was
quickly
sullied
by
the
multitude
of
Sects
that
sprang
up
since
.
Then
began
Philosophy
to
put
on
all
the
shapes
and
figures
which
the
passions
of
men
gave
it
,
according
to
the
different
inclinations
and
various
interests
that
prevailed
in
succeeding
Ages
.
For
besides
that
the
School
of
Zeno
was
full
of
counterfeit
Vertues
,
and
that
of
Epicurus
stuffed
with
real
Vices
,
Philosophy
became
impious
under
Diagoras
,
impudent
under
Diogenes
,
selfish
under
Demochares
,
censorious
under
Lyco
,
voluptuous
under
Metrodorus
,
fantastical
under
Crates
,
licentious
under
Pyrrho
,
litigious
under
Cleantes
,
turbulent
under
Arcesilas
,
and
took
the
humour
of
a
Buffoon
under
Menippus
,
and
spirit
of
contradiction
under
Lacydes
:
In
a
word
,
it
was
abandoned
to
all
the
ramblings
that
the
mind
of
man
is
capable
of
.
The
Philosophers
themselves
became
jealous
,
envious
,
fickle
,
rash
,
unjust
,
passionate
,
and
subject
to
the
infirmities
of
the
rest
of
Mankind
.
Then
began
men
only
to
reason
with
reference
to
their
humours
,
ambition
,
and
intrigues
:
and
in
a
short
time
,
there
was
no
foppery
nor
extravagancy
,
says
Cicero
,
which
had
not
some
Philosopher
for
Author
and
Patron
.
Men
followed
no
more
Reason
but
Passion
;
and
made
it
their
business
more
to
maintain
their
Opinions
with
heats
,
than
to
defend
the
Truth
with
sincerity
.
The
different
interests
of
Sects
who
at
that
time
laboured
to
overthrow
one
another
,
by
the
opposition
that
was
amongst
their
Ring-leaders
,
did
not
a
little
contribute
to
that
disorder
.
The
ancient
School
of
Plato
degenerated
by
the
Sentiments
of
the
new
,
into
the
Sect
of
Scepticks
and
Pyrrhonists
,
who
doubted
of
every
thing
.
And
after
the
death
of
Theophrastus
,
the
School
of
the
Peripateticks
remitted
much
of
their
application
to
Natural
Philosophy
,
that
they
might
study
Eloquence
.
And
this
was
the
revolution
in
Philosophy
,
which
followed
that
of
Greece
:
for
since
that
it
lost
its
liberty
,
under
the
Successors
of
Alexander
,
there
arose
but
a
few
heads
fit
for
the
study
of
Nature
,
under
the
Reign
of
the
Ptolomies
,
who
called
the
Learned
to
Alexandria
,
and
obliged
them
to
leave
Greece
.
Neither
was
there
almost
any
other
Philosopher
of
note
in
any
other
part
of
the
world
,
except
some
followers
of
Plato
,
Aristotle
,
Zeno
,
and
Epicurus
,
who
were
in
some
vogue
at
Athens
.
The
Learned
that
got
greatest
name
elsewhere
,
were
Athenodorus
Keeper
of
the
Library
of
the
Kings
of
Pergamus
,
who
corrected
the
Books
of
Zeno
;
Strato
the
Preceptor
of
Ptolomy
Philadelphus
;
Aristeas
that
was
sent
by
Ptolomy
the
Son
of
Lagus
to
Eleazar
High
Priest
of
Jerusalem
;
Zoilus
,
who
made
himself
famous
by
his
Criticismes
on
the
Poems
of
Homer
;
Nicander
the
Physician
of
young
Attalus
,
whose
capacity
Quintilian
admires
;
Eratosthenes
,
whose
Fragments
are
cited
by
Plutarch
,
Athenaeus
,
Diogenes
Laertius
,
and
Clement
of
Alexandria
;
Apollonius
of
Rhodes
,
Library-Keeper
to
Ptolomy
Evergetes
;
Zenodotus
who
flourished
under
Ptolomy
Soter
,
and
some
others
.
The
jealousie
it self
which
arose
between
the
Kings
of
Alexandria
and
Pergamus
,
upon
the
fansie
they
took
of
raising
Libraries
,
served
only
to
discredit
the
Philosophy
of
Aristotle
;
for
the
foolish
emulation
that
these
Princes
had
to
make
great
Collections
of
Books
,
made
them
without
distinction
give
considerable
rewards
to
all
who
brought
them
in
the
Books
of
Aristotle
,
as
Galen
assures
us
;
and
upon
that
account
,
such
was
the
industry
of
Booksellers
,
that
forty
Volumes
of
Analyticks
bearing
the
name
of
Aristotle
were
collected
,
though
he
never
composed
but
four
:
And
that
confusion
was
the
cause
that
the
interpreters
of
that
Philosopher
were
so
puzled
about
the
true
distinction
of
his
Books
.
IX
.
Philosophy
was
not
known
at
Rome
,
till
Civility
had
polished
it
.
The
three
first
Ages
of
that
state
were
spent
in
the
Conquest
of
Italy
.
Philosophy
was
then
lookt
upon
as
the
Mother
of
laziness
,
which
became
odious
in
a
Republick
where
every
one
was
usefully
employed
,
as
appears
in
a
Fragment
of
Pacuvius
.
The
love
of
Letters
came
to
Rome
by
the
Commerce
which
they
had
with
the
Grecians
.
Then
it
was
that
the
Romans
became
the
Scholars
of
those
whose
Masters
they
were
.
For
the
Study
of
Philosophy
was
revived
again
even
in
Greece
,
by
the
persecution
of
one
of
the
Ptolomy's
,
who
banished
from
Alexandria
the
Philosophers
whom
his
Predeccssors
had
called
thither
:
The
greatest
part
of
whom
returned
to
Athens
,
where
the
concourse
of
the
Learned
gave
new
heat
to
Studies
by
a
flight
of
Wits
that
there
signalized
their
Capacitie
:
Amongst
whom
the
chief
were
Panetius
the
Tutor
of
Lelius
and
Scipio
,
Polybius
,
Carneades
,
Clitomachus
,
Apollonius
Molo
Preceptor
to
Julius
Caesar
and
Cicero
,
who
by
the
noise
of
their
fame
drew
to
Athens
the
most
flourishing
Youth
of
Rome
,
for
the
study
of
Philosophy
;
and
they
occasioned
even
emulation
among
the
Romans
,
who
began
to
apply
themselves
thereto
with
earnestness
.
Lucretius
was
the
first
that
wrote
there
of
Philosophy
,
as
he
himself
affirms
.
Quintilian
makes
mention
of
one
Varro
of
Gallia
Narbonensis
,
that
wrote
on
that
subject
.
Terentius
Varro
,
whom
Salust
calls
the
learnedest
of
the
Romans
,
was
a
great
Philosopher
.
Virgil
was
also
one
of
the
first
that
was
delighted
with
the
study
of
the
works
of
Nature
.
But
no
man
in
that
time
exprest
so
great
love
for
Philosophy
as
Cicero
;
for
he
wrote
several
Treatises
thereon
,
he
explained
to
Terentius
Varro
the
Doctrine
of
Plato
and
other
Philosophers
in
his
Academicks
:
he
wrote
of
the
Moral
Philosophy
of
the
Stoicks
and
Epicureans
to
Brutus
:
he
made
a
Discourse
to
Hortensius
to
excite
him
to
the
love
of
Philosophy
,
whereof
St.
Augustine
makes
mention
.
He
wrote
to
Trebatius
the
Book
of
Topicks
,
which
is
a
kind
of
Logick
.
In
fine
,
the
troubles
of
the
Republick
encreasing
daily
,
and
Tyranny
beginning
to
take
rooting
there
,
he
retired
into
the
Country
,
where
he
applyed
himself
so
strenuously
to
the
study
of
Philosophy
,
that
in
the
opinion
of
Plutarch
,
he
was
prouder
of
being
a
Philosopher
,
than
an
Orator
.
Brutus
likewise
in
imitation
of
Cicero
wrote
some
Treatises
of
Philosophy
,
which
are
lost
:
And
in
this
state
was
Philosophy
at
that
time
in
Rome
.
X.
Furthermore
the
Romans
,
who
made
appear
great
solidity
of
wit
in
what
they
undertook
,
adhered
to
the
Philosophy
of
the
Grecians
,
and
attempted
not
the
invention
of
any
new
one
;
probably
also
,
because
their
genius
inclined
them
to
Eloquence
.
However
it
be
no
partiality
divided
their
minds
into
different
Opinions
:
Gravity
,
which
was
the
Character
of
their
Nation
,
allowed
not
the
weaknesses
which
spring
from
dispute
and
passion
.
Old
Cato
who
naturally
despised
every
thing
that
was
not
truly
Roman
,
could
not
endure
that
they
should
learn
any
thing
from
the
Grecians
:
That
made
him
give
his
vote
,
that
with
all
possible
diligence
the
three
Grecian
Philosophers
,
Carneades
,
Diogenes
,
and
Critolaus
,
deputed
from
Greece
to
the
Senate
,
should
be
sent
back
again
,
for
fear
that
the
Roman
Wits
might
be
infected
with
their
Opinions
.
And
it
is
to
this
also
,
that
the
Oracle
in
the
sixth
Book
of
the
Aeneides
has
a
reference
;
which
says
,
that
the
Grecians
were
to
be
greater
Orators
and
Philosophers
than
the
Romans
:
Orabunt
causas
melius
,
coelique
meatus
Describent
radio
,
&
surgentia
sidera
dicent
.
As
if
Philosophy
had
not
been
altogether
worthy
of
the
Majesty
of
the
Empire
.
This
also
Horace
insinuates
after
his
manner
,
by
the
biting
raillery
which
he
jeers
all
the
Sects
with
in
his
Satyrs
:
And
by
the
Character
of
Offellus
,
in
whom
he
represents
the
mark
of
a
Roman
Philosopher
,
by
praising
in
his
person
that
grave
,
austere
,
and
solid
wisdom
,
which
was
perfected
without
any
dependence
on
the
Rules
and
Precepts
which
the
Grecians
so
much
esteemed
.
Offellus
abnormis
sapiens
crassaque
minerva
.
The
Grecians
were
indeed
more
polished
and
formal
in
all
their
ways
of
carriage
than
the
Romans
:
but
their
manners
were
not
altogether
so
pure
.
This
is
the
Idea
that
Quintilian
formed
of
both
.
Cicero
who
understood
the
Opinions
of
all
the
Philosophers
,
addicted
not
himself
to
any
.
Young
Cato
was
a
Stoick
meerly
by
Constitution
.
Caesar
was
a
great
Dialectician
,
eager
in
the
pursuit
of
the
knowledge
of
Nature
,
as
he
is
represented
by
Lucan
;
but
Epicurean
as
to
his
Morals
,
aswell
as
Pomponius
Atticus
.
Horace
was
one
of
the
Libertines
in
Philosophy
,
who
agreed
with
all
Sects
,
and
was
of
none
,
That
was
commonly
his
Sect
which
suted
best
with
his
Affairs
:
For
he
changed
and
altered
them
as
men
change
their
humour
:
And
so
much
he
professed
himself
.
XI
.
That
smack
of
Philosophy
,
which
common
sense
and
sound
judgment
that
then
reigned
seasoned
Rome
with
,
continued
still
under
Augustus
,
a
Prince
of
an
even
and
solid
wit
.
He
had
able
Masters
,
as
Suetonius
saith
;
and
by
his
Philosophy
he
reigned
with
tranquillity
enough
,
considering
the
violent
Revolution
that
the
Empire
suffered
at
that
time
.
There
was
hatched
at
Rome
during
his
Reign
a
new
Sect
of
Philosophers
,
whereof
Potamon
of
Alexandria
was
the
Founder
.
That
Philosopher
picked
out
all
that
was
rational
in
the
Doctrine
of
the
other
Philosophers
,
that
he
might
compile
it
into
a
Systeme
;
and
therefore
he
called
his
Sect
,
the
Sect
of
Eclecticks
.
It
had
scarcely
any
followers
but
amongst
the
Christians
,
as
Clemens
Alexandrinus
assures
us
.
The
Tyranny
that
under
Tiberius
and
his
Successors
,
began
to
domineer
even
over
the
minds
and
sentiments
of
men
,
changed
the
countenance
of
Philosophy
,
aswell
as
of
the
Government
and
Affairs
.
Most
part
of
the
persons
of
Quality
became
Stoicks
,
that
they
might
have
a
Character
of
stedfastness
against
the
violences
of
Tiberius
.
So
that
bad
fortune
and
disgrace
made
more
Philosophers
,
than
the
School
or
Closet
;
and
men
by
being
unfortunate
became
wise
.
Caligula
,
Nero
,
and
Domitian
banished
the
Philosophers
from
Rome
:
and
Nero
by
a
fantastical
appetite
to
Philosophy
,
sent
for
Magician
Philosophers
from
Arabia
,
to
refine
what
he
had
learnt
from
Seneca
.
Seneca
himself
was
a
better
Courtier
than
Philosopher
;
his
Morality
was
severe
,
but
his
Doctrine
not
very
exact
,
as
Quintilian
observes
.
The
truth
is
,
Philosophy
was
in
no
great
esteem
in
that
time
,
wherein
all
things
went
by
favour
and
complaisance
;
mens
care
was
only
how
to
please
and
flatter
the
Emperours
,
and
true
merit
being
shut
up
in
secret
and
in
silence
stirred
not
abroad
.
Philosophers
were
not
now
distinguished
by
Vertue
and
Doctrine
,
but
by
Habit
and
Grimaces
;
which
were
made
use
of
to
impose
on
the
Publick
,
by
disguising
their
real
Conduct
.
In
fine
,
men
became
Philosophers
by
the
Beard
,
when
they
left
off
to
be
so
by
Manners
.
As
it
appears
by
the
accident
that
some
time
after
happened
to
Herodes
Atticus
;
A
thing
like
a
man
wrapped
up
in
a
Cloak
,
with
a
long
Beard
,
presented
it self
to
him
:
What
ar't
,
said
he
?
A
Philosopher
,
reply'd
arrogantly
the
Fellow
.
I
see
,
(
said
Herodes
)
the
Cloak
and
Beard
of
a
Philosopher
;
but
the
Philosopher
I
see
not
yet
.
XII
.
The
Study
of
Philosophy
,
which
was
grown
contemptible
under
the
first
Emperours
,
through
intrigue
and
policy
which
the
Revolution
of
the
State
,
and
the
weakness
of
new
Government
produced
,
began
to
reflourish
under
the
Emperour
Adrian
,
and
his
Successors
,
in
such
a
manner
,
that
these
Princes
themselves
were
proud
of
being
Philosophers
;
and
were
pleased
when
they
were
flattered
to
be
complemented
with
that
new
Title
.
As
it
happened
to
Marcus
Aurelius
and
Commodus
,
when
Athenagoras
and
St.
Justin
,
who
were
deputed
by
the
Grecian
Churches
,
to
inform
them
of
the
Christian
Religion
,
made
their
Harangues
to
them
.
Trajan
who
by
his
wit
and
inclination
was
already
become
favourable
to
Learning
;
the
Natural
History
of
Pliny
,
which
was
published
in
the
time
of
Vespasian
,
and
the
Discourses
of
Dion
Chrisostom
,
who
composed
Treatises
of
Moral
and
Natural
Philosophy
,
contributed
to
the
reviving
of
that
Spirit
;
which
Plutarch
,
one
of
the
wisest
and
most
judicious
Philosophers
that
ever
was
,
inspired
into
the
Emperour
Adrian
,
whose
Preceptor
he
was
,
as
he
had
before
done
to
Trajan
;
and
his
Works
which
were
at
the
same
time
so
favourably
received
of
the
publick
,
renewed
in
men
a
relish
of
Philosophy
:
Wherein
he
was
well
seconded
by
Favorinus
,
Secretary
to
the
Emperour
,
who
by
his
Writings
gave
his
Master
jealousie
;
of
whom
Diogenes
Laertius
speaks
so
often
,
with
an
honourable
Character
.
That
love
of
Philosophy
which
Adrian
re-established
at
Alexandria
,
by
the
Learned
whom
he
sent
thither
,
continued
under
his
Successors
,
by
the
cares
of
Epictetus
;
who
having
withdrawn
from
Rome
,
for
the
horrour
which
he
conceived
of
Domitian's
Reign
,
returned
again
in
the
time
of
Antonine
,
to
whom
he
was
Preceptor
;
by
the
Writings
of
Arrianus
his
Scholar
,
Preceptor
to
Antoninus
Pius
;
by
the
Works
of
Galen
,
Physician
to
the
Emperours
,
and
the
finest
Wit
of
those
times
;
by
those
of
Diogenes
Laertius
,
Herodes
Atticus
the
Disciple
of
Favorinus
,
Pausanias
,
Aulus
Gellius
,
Ptolomy
that
famous
Astronomer
,
Maximus
of
Tyre
,
one
of
the
Preceptors
of
Marcus
Aurelius
,
and
of
many
other
Learned
men
that
followed
them
;
as
of
Taurus
of
Berytus
,
Athenaeus
,
Alexander
Aphrodiseus
,
Philostratus
,
Plotinus
,
Apuleius
and
Porphyrius
;
who
being
encouraged
by
the
Example
of
Emperours
,
in
these
and
the
following
Ages
,
revived
the
love
of
Philosophy
by
their
learned
Works
.
In
fine
,
it
seems
that
the
study
of
Truth
began
to
be
more
valuable
in
a
time
,
when
the
Oracles
themselves
began
to
lye
.
And
Philosophy
was
so
much
in
fashion
in
the
time
of
Lucian
,
that
he
undertook
in
several
parts
of
his
Works
to
render
Philosophers
ridiculous
,
and
chiefly
in
the
Dialogues
of
the
Battel
of
the
Lapithes
,
the
Sycophant
—
,
Icaromenippus
,
the
Cynick
and
Fugitives
;
the
nipping
Jests
that
he
puts
upon
them
on
all
occasions
in
imitation
of
Cratinus
and
Aristophanes
,
who
play
upon
Pythagoras
and
Socrates
,
do
sufficiently
evidence
,
that
the
opinion
wherein
they
were
held
at
that
time
,
gave
ground
to
raillery
.
The
truth
is
,
there
was
so
counterfeit
an
outside
in
that
Profession
,
and
the
name
of
Philosopher
was
so
horribly
abused
,
that
that
Author
who
set
up
for
the
publick
Censurer
of
the
Manners
of
his
time
,
had
reason
to
make
it
one
of
the
principal
subjects
of
his
Satyr
.
XIII
.
But
that
Divine
Philosophy
which
descended
from
Heaven
,
by
the
birth
of
JESUS
CHRIST
,
being
spread
abroad
in
the
world
by
the
Doctrine
and
exemplary
life
of
Christians
,
Pagan
Philosophy
began
to
appear
to
men
very
frivolous
;
especially
when
they
came
to
understand
what
was
that
Supreme
Good
,
about
which
men
had
for
so
many
Ages
disputed
in
vain
:
and
after
that
all-coelestial
Morality
of
the
Gospel
,
wherein
all
the
Wisdom
of
God
appeared
to
be
comprised
,
had
been
published
in
the
world
,
it
filled
the
minds
of
the
Pagans
with
jealousie
.
For
S.
Paul
having
been
desirous
to
speak
before
the
Areopage
of
the
Immortality
of
the
Soul
,
and
the
resurrection
of
the
Body
,
as
of
an
indubitable
truth
,
he
was
treated
there
with
scorn
and
contempt
,
by
the
Philosophers
who
were
then
at
Athens
,
who
endeavoured
to
make
him
pass
for
a
Babler
.
The
spirit
of
Vanity
and
Pride
,
which
reigned
most
in
the
Heathen
Philosophy
,
obliged
that
Apostle
to
discredit
it
,
by
the
advice
he
gave
the
Colossians
,
to
take
heed
lest
they
should
be
misled
by
the
vain
reasonings
of
Philosophers
.
Emulation
encreased
still
more
in
succeeding
times
:
For
S.
Austin
,
Clemens
Alexandrinus
,
Tertullian
,
and
Eusebius
employed
all
the
force
of
their
Eloquence
,
and
all
the
ardour
of
their
Zeal
,
to
decry
the
foolish
wisdom
of
Paganism
:
As
the
Heathens
on
the
other
hand
began
to
declaim
against
our
Religion
,
whereof
Lucian
had
the
impudence
to
call
the
Author
a
Sophist
,
and
Christians
ignorant
People
;
and
Octavian
in
Minutius
Felix
reproached
them
for
being
wholly
destitute
of
Learning
.
S.
Augustine
in
one
of
his
Works
refutes
these
Calumnies
with
all
the
vehemence
he
could
.
But
because
at
that
time
the
Miracles
wrought
by
Christians
did
much
authorise
their
Doctrine
,
the
Pagans
had
their
recourse
to
Magick
and
Enchantments
,
to
keep
up
their
credit
by
such
wicked
Practices
,
when
the
usual
ways
failed
them
.
That
abominable
fancy
to
Magick
,
had
before
that
its
beginning
in
those
who
made
profession
of
Philosophy
,
under
the
first
Emperours
,
by
means
of
Anaxilaus
and
Nigidius
Figulus
,
both
Pythagoreans
,
whom
Augustus
banished
,
and
of
the
Magician
Philosophers
whom
Nero
sent
for
from
Arabia
.
It
redoubled
under
Domitian
by
the
impostures
of
Apollonius
Thyanaeus
,
of
whom
Hierocles
composed
a
Book
,
comparing
his
Miracles
to
the
Miracles
of
JESUS
CHRIST
;
and
whose
Life
Philostratus
wrote
on
the
same
design
;
as
Eunapius
wrote
the
Lives
of
the
Sophists
,
who
were
almost
all
Magicians
,
that
he
might
oppose
them
to
the
life
of
Christians
;
because
they
gained
the
admiration
of
people
,
by
their
Vertue
and
Miracles
which
they
wrought
.
The
fancy
to
so
detestable
a
Philosophy
was
encreased
by
the
Doctrine
of
Pythagoras
,
which
was
at
that
time
in
fashion
,
and
whereof
the
followers
became
Necromancers
,
as
appears
by
the
reproach
that
Lucian
casts
on
them
in
one
of
his
Dialogues
.
But
nothing
gave
so
great
a
current
to
so
idle
a
Philosophy
,
as
the
freakishness
of
the
Emperour
Julian
,
who
giving
his
mind
to
all
the
horrid
absurdities
which
the
extravagance
of
his
curiosity
suggested
to
him
,
made
an
execrable
mixture
of
what
was
holy
in
our
Religion
with
the
impieties
of
Paganism
,
that
he
might
shape
to
himself
an
abominable
Philosophy
.
And
most
part
of
the
Philosophers
of
that
time
were
Magicians
,
to
please
the
Emperour
:
Which
appeared
since
in
Apuleius
a
Platonick
Philosopher
,
who
being
accused
of
Magick
by
the
Magistrates
,
defended
himself
no
otherwise
,
than
by
a
pretended
connexion
,
which
he
alledged
,
of
Philosophy
with
natural
Magick
.
That
abomination
,
which
continued
in
the
study
of
Philosophy
until
the
time
of
Boetius
,
and
whereof
he
purges
himself
,
gave
ground
to
the
first
beginnings
of
Cabalistick
Philosophy
and
Chymistry
,
as
Delrio
assures
us
.
XIV
.
By
how
much
the
Heathen
Philosophy
fell
into
extravagancy
,
by
all
these
excesses
;
so
much
that
of
Christians
continued
to
advance
to
perfection
in
the
search
of
Truth
,
aswell
by
the
purity
of
its
Doctrine
,
as
the
integrity
of
their
Manners
.
It
is
reported
,
that
Solon
travelling
in
Egypt
found
there
a
Philosopher
of
the
Country
,
who
told
him
with
a
certain
air
of
Authority
,
The
Grecians
,
Solon
,
are
but
Children
.
Which
happened
to
be
but
too
true
,
in
regard
of
the
Heathens
,
when
Christian
Philosophy
began
to
spread
abroad
its
light
into
the
world
:
because
humane
Reason
appeared
in
all
its
weakness
,
before
the
beams
of
that
divine
brightness
of
Faith
.
But
they
who
brought
Philosophy
in
greatest
vogue
among
the
Christians
,
whether
by
their
works
,
or
the
publick
profession
they
made
thereof
,
were
Aristides
,
one
of
the
most
learned
of
those
that
flourished
at
Alexandria
under
the
Emperour
Adrian
,
Justin
Martyr
,
Tatian
,
Athenagoras
,
Bardesanes
,
Athenogenes
,
Apollinaris
Bishop
of
Hieropolis
,
Melito
Bishop
of
Sardis
,
S.
Irenaeus
whom
Tertullian
calls
a
man
versed
in
all
Sciences
;
Tertullian
himself
,
who
was
obliged
to
study
Philosophy
to
defend
Religion
,
which
in
the
minds
of
the
Pagans
passed
for
a
Sect
of
Philosophy
;
Panthenus
,
who
explained
the
Catechism
to
Christians
in
the
School
of
Alexandria
;
Clement
his
Scholar
,
who
having
,
through
Greece
and
Egypt
,
in
vain
sought
the
wisdom
of
this
world
,
learnt
the
wisdom
of
Heaven
,
in
the
School
of
blessed
Panthenus
;
to
whose
place
he
succeeded
in
that
famous
Chair
of
the
Christian
Schools
;
Origen
,
who
succeeded
to
Clement
,
and
who
,
that
he
might
refute
the
Philosopher
Celsus
,
learned
all
the
Opinions
that
were
taught
at
that
time
;
Lactantius
,
who
was
ignorant
of
nothing
of
all
the
Sects
of
Philosophers
;
Arnobius
,
who
with
so
great
judgment
wrote
against
the
Gentiles
;
S.
Gregory
Nazianzen
,
of
whom
Eusebius
speaks
with
so
many
Elogies
;
Ammonius
,
who
was
esteemed
by
the
Pagan
Philosophers
,
and
who
was
the
first
that
taught
Christians
the
Philosophy
of
Aristotle
.
To
these
great
men
,
may
be
added
S.
Basil
,
who
was
the
greatest
Dialectician
of
his
time
,
in
the
opinion
of
Gregory
Thaumaturgus
;
S.
Chrysostom
,
who
became
as
great
a
Philosopher
as
he
was
an
Orator
;
S.
Augustine
,
who
,
besides
the
three
Books
he
wrote
against
the
Platonicks
,
made
a
Treatise
of
Dialectick
,
which
is
to
be
found
in
the
first
Volume
of
his
Works
.
I
could
name
a
great
many
more
,
who
adorned
that
time
with
the
lustre
of
their
knowledge
,
authorising
the
Religion
which
they
preached
by
the
purity
of
their
lives
;
and
making
the
dryest
Thorns
of
Philosophy
fructifie
by
the
sacred
streams
of
their
Doctrine
.
XV
.
From
this
Sun-shine
of
Philosophy
which
at
that
time
appeared
,
by
the
emulation
of
the
Christians
and
Pagans
,
men
fell
since
into
a
gross
air
of
barbarity
and
ignorance
,
which
cannot
be
sufficiently
lamented
.
It
was
in
those
wretched
times
,
when
the
Huns
,
Vandals
,
Goths
,
and
Longobards
broke
in
upon
Italy
.
That
disorder
began
by
the
burning
of
the
Bibliotheck
of
the
Emperours
,
which
happened
at
Constantinople
,
under
the
Empire
of
Zeno
;
wherein
Philosophy
and
the
other
Sciences
were
much
concerned
,
by
the
loss
of
more
than
sixscore
thousand
Volumes
.
The
Arabians
having
rendred
themselves
Masters
of
the
world
,
by
their
Conquests
in
the
following
Ages
,
made
a
kind
of
revolution
in
Learning
aswell
as
in
the
Empire
.
The
nature
of
their
genius
,
which
was
subtil
,
plodding
,
and
profound
,
and
tied
them
too
literally
to
the
Text
of
Aristotle
,
made
them
follow
a
kind
of
abstract
reasoning
,
which
did
somewhat
deviate
from
the
solidity
of
the
Greeks
and
Latines
;
and
though
there
appeared
much
subtilty
in
that
way
,
yet
it
must
be
acknowledged
,
that
that
new
strain
of
Reason
seemed
false
,
by
the
mistakes
whereinto
Avicenna
,
Alkindus
,
Algazel
,
Averroes
,
Alpharabius
,
Albohasen
,
and
some
others
fell
,
of
whom
Possevin
in
the
third
Book
of
his
Bibliotheck
relates
the
Errours
to
an
enormous
number
.
Ludovicus
Vives
speaking
of
the
Metaphysicks
of
Avicenna
,
and
the
Philosophy
of
Averroes
,
pretends
that
both
look
like
the
raveries
of
a
wandring
imagination
,
and
the
Visions
of
the
Alcoran
.
And
Thomas
Aquinas
in
one
of
his
Opuscles
says
,
that
Averroes
was
not
so
much
a
follower
of
Aristotle
,
which
he
professes
,
as
a
corrupter
of
his
Doctrine
.
But
besides
that
,
under
the
Arabians
Philosophy
became
nice
and
full
of
quirks
,
by
these
precisions
and
abstracted
Notions
which
it
introduced
into
the
Schools
:
It
became
also
wholly
barbarous
in
its
expressions
;
Reason
,
if
I
may
so
say
,
having
unlearned
to
shew
it self
under
rational
terms
.
It
must
be
granted
however
,
that
the
Arabians
,
by
the
quality
of
their
genius
,
and
through
the
leisure
which
the
prosperity
of
their
Arms
and
Plenty
afforded
them
,
did
so
apply
themselves
to
the
study
of
the
Mathematicks
and
Philosophy
,
that
they
became
in
that
time
the
learnedest
men
in
the
world
.
And
Averroes
by
the
depth
of
his
plodding
genius
,
and
the
study
of
Aristotle
,
deserved
to
be
called
his
Commentator
,
and
founded
a
Sect
of
Philosophers
under
his
own
name
;
who
opposed
themselves
to
Aphrodiseus
,
Philoponus
,
and
the
rest
of
the
Grecians
.
Nevertheless
as
Averroes
understood
not
Aristotle
but
by
a
Translation
not
very
exact
,
he
fell
himself
into
so
horrible
perversions
of
his
sense
,
that
Bagolinus
a
Philosopher
of
Verona
,
Zimara
,
and
Mantinus
in
vain
assayed
to
correct
him
.
For
Vives
sayes
,
that
he
read
only
a
base
Latin
Translation
of
the
Text
of
Aristotle
,
whereof
he
made
another
into
Arabick
still
worse
.
The
truth
is
,
that
besides
the
unfaithful
Copies
,
which
the
Arabians
had
of
Aristotle's
Text
,
as
Vives
and
Possevin
assures
us
;
it
is
thought
,
that
the
Genius
of
the
Arabian
Language
is
so
different
from
the
Greek
Tongue
,
that
the
one
can
hardly
exhaust
the
sense
of
the
other
,
to
make
a
Faithful
Translation
:
for
with
some
proportion
it
may
be
said
of
all
the
rest
of
the
Arabians
,
what
Caelius
Rhodiginus
sayes
of
Avicenna
,
Avicenna
linguae
graecae
ignarus
cum
libros
Aristotelis
mutilos
perversosque
legeret
,
autorem
eminentissimum
minus
consequi
potuit
.
Picus
Mirandula
sayes
,
that
Averroes
stuck
to
the
study
of
Aristotle
,
and
Avicenna
to
Plato
,
which
ocasioned
the
Opposition
of
Opinions
that
are
to
be
found
betwixt
them
.
After
all
,
they
were
both
great
Men
,
and
of
extraordinary
esteem
amongst
the
Learned
.
XVI
.
The
School-men
,
who
all
addicted
themselves
to
the
Doctrine
of
Aristotle
,
and
formed
their
minds
by
the
study
of
the
Arabiaus
,
from
whom
they
took
that
subtile
and
nice
Spirit
,
which
since
slipt
into
the
Schools
,
made
the
last
Sect
of
Philosophers
,
which
hath
been
in
any
reputation
.
Thomas
Aquinas
is
pretended
to
have
been
the
founder
of
that
Sect
,
for
having
read
Aristotle
in
a
Translation
of
Averroes
made
by
a
Spaniard
,
he
took
from
it
the
Method
,
which
Lanfranc
Archbishop
of
Canterbury
,
Gilbert
Porretain
Bishop
of
Poictiers
,
Abelard
,
and
Peter
Lombard
,
had
already
roughhewn
upon
the
Idea
that
Damascenus
had
framed
thereof
:
and
whereof
Peter
Comestor
composed
the
first
Elements
,
for
they
were
great
Dialecticians
.
Danaeus
in
his
Prolegomena
upon
the
first
of
the
Sentences
,
hath
written
the
beginnings
of
the
Scholastick
Philosophy
,
which
may
be
said
to
have
had
three
different
periods
,
as
is
reported
of
the
School
of
Plato
;
the
ancient
,
the
middle
and
the
new
Scholastick
.
The
first
,
which
had
it
's
beginning
under
the
Archbishop
of
Canterbury
,
or
to
say
better
,
under
Pet●…
Lombard
,
lasted
almost
two
hundre●…
years
,
and
ended
under
Albertus
Mag●…
nus
.
Lombard
soiled
much
the
purity
〈…〉
Theology
,
by
many
unprofitable
questions
,
wherewith
he
perplexed
it
Alexander
Alesius
was
the
most
considerable
of
these
first
School-men
.
Th●…
second
began
with
Albertus
Magnus
Bishop
of
Ratisbonne
,
the
vastest
Geni●…
of
these
Ages
,
in
the
Judgment
o●…
Trithemus
,
and
continued
until
Durandus
:
and
during
that
space
of
about
an
hundred
years
,
the
Doctrine
of
Aristotle
was
raised
to
the
highest
pitch
of
its
reputation
,
by
the
vogue
that
Thomas
Aquinas
and
John
Duns
a
Scotish-man
gave
it
.
These
were
the
two
Spirits
of
greatest
capacity
for
Philosophy
in
these
last
Ages
.
No
Man
ever
reasonned
with
more
justness
and
exactness
than
Thomas
Aquinas
:
Solidity
was
his
chief
character
,
as
subtility
that
of
Scotus
.
They
both
made
themselves
so
famous
by
their
learning
,
that
they
became
the
heads
of
two
the
most
celebrated
Sects
that
ever
were
;
and
had
it
not
been
for
the
misery
of
their
times
,
wherein
barbarity
reigned
,
they
would
have
been
comparable
to
the
greatest
Philosophers
of
Antiquity
.
The
third
Age
of
School-Philosophy
began
with
Durandus
,
who
to
get
reputation
,
did
rise
against
Thomas
Aquinas
,
but
with
little
success
,
and
lasted
till
Gabriel
Biel
a
German
,
the
compiler
of
other
Philosophers
,
who
expressed
ill
,
what
he
conceived
indifferently
well
;
for
there
is
a
dulness
in
his
expression
,
that
renders
him
dry
and
harsh
.
Then
did
the
Wits
subtilize
more
and
more
by
an
emulation
of
being
Nominalists
or
Realists
.
Ocham
was
the
chief
of
the
Nominalists
,
who
taught
that
Beings
Universal
were
but
words
,
and
Scotus
leader
of
the
Realists
,
who
taught
that
the
same
Universal
beings
were
real
things
.
And
as
that
age
was
infected
with
that
naughty
air
which
corrupted
the
Schools
;
so
the
animosity
of
these
two
Sects
hurried
mens
minds
into
such
extremities
,
as
cannot
be
paralell'd
in
antiquity
;
for
in
Germany
they
waged
such
War
together
,
as
broke
sometimes
out
into
extravagancy
an●…
rage
.
It
was
no
more
disputing
in
th●…
Universities
,
but
downright
fighting
and
opinions
were
only
defended
by
violence
.
Then
it
was
that
Philosophy
was
wholly
taken
up
about
th●…
operations
of
the
mind
,
conceptions
and
precisions
:
the
wits
drained
thei●…
reasons
with
frivolous
questions
:
Me●…
fell
into
heats
for
bare
and
pure
formalities
,
raised
to
themselves
Phantasms
,
and
Disputations
;
Reason
became
litigious
and
trickish
to
maintain
it self
,
and
truth
was
almost
nothing
else
but
the
price
of
the
dispute
.
This
was
called
Wit
,
but
was
it
so
?
In
this
method
were
composed
heaps
of
idle
Books
and
Opinions
,
which
stifled
all
that
remained
of
a
good
relish
for
Letters
.
Nevertheless
,
that
Scholastick
Air
,
how
dry
soever
it
was
,
appeared
most
solid
and
proper
to
overthrow
falshood
:
error
and
imposture
could
not
endure
its
splendour
;
and
the
sharpness
,
animositie
,
and
passion
,
which
was
then
to
be
found
in
disputes
,
was
not
so
much
the
fault
of
the
Schools
,
as
of
those
that
abused
them
.
XVII
.
There
were
notwithstanding
in
these
Ages
three
Philosophers
,
who
by
a
spirit
of
novelty
took
their
flight
out
of
the
Schools
,
and
devised
a
method
quite
different
from
what
was
in
use
:
these
were
Reymund
Lully
,
Cardan
,
and
Paracelsus
,
who
with
very
different
Notions
were
all
three
of
a
Character
not
much
different
.
Reymund
Lully
by
the
commerce
which
he
entertained
with
the
Arabians
,
became
very
skilful
in
Medicine
,
Natural
Philosophy
and
Astronomy
:
And
of
these
three
Sciences
he
made
a
fourth
,
the
Art
of
Chymistry
,
whereof
in
Spain
and
Italy
he
was
the
Restorer
.
He
endeavoured
to
overturn
the
order
established
in
the
Schools
,
by
reducing
Philosophy
and
other
Sciences
to
a
method
,
that
has
nothing
of
solidity
,
and
which
is
so
far
from
making
men
learned
,
that
it
could
never
make
one
reasonable
.
Cardan
is
a
vast
and
irregular
head
that
offers
at
all
without
distinction
;
and
fixes
on
nothing
:
What
he
says
himself
of
his
familiar
spirit
,
which
he
believes
to
be
made
up
of
Saturn
and
Mercury
is
so
foolish
,
that
one
cannot
read
him
in
cold
blood
without
laughter
:
And
what
he
adds
elsewhere
,
that
that
spirit
did
not
communicate
it self
to
him
but
in
dreams
,
is
still
more
extravagant
.
It
is
he
who
hath
in
these
last
Ages
revived
all
that
secret
Philosophy
of
the
Cabal
and
Cabalists
which
fills
the
world
with
spirits
,
to
which
he
pretends
that
men
may
become
like
,
purifying
themselves
by
Philosophy
.
But
Paracelsus
who
had
the
air
more
of
an
Operator
than
Philosopher
,
is
the
most
extravagant
of
all
:
For
he
fancied
to
himself
to
make
a
new
Philosophy
,
a
new
art
of
Medicine
,
and
a
new
Religion
;
of
his
own
head
making
himself
,
by
a
ridiculous
neutrality
,
the
Mediator
between
the
Pope
and
Luther
,
that
he
might
bring
them
both
to
his
Maxims
.
Gohory
was
his
first
Follower
in
France
,
a
very
superficial
Naturalist
,
but
a
great
Distiller
.
Paracelsus
had
a
deep
wit
,
a
dull
and
obscure
expression
;
all
his
words
were
Riddles
,
and
his
discourses
Mysteries
.
Rullandus
a
German
Physician
made
a
Dictionary
of
his
terms
,
with
which
one
cannot
yet
understand
him
.
Paracelsus
re-established
Chymistry
in
Germany
:
The
Emperour
Charles
the
Fifth
heard
him
;
but
upon
the
proposition
that
he
made
to
enrich
him
by
Chymistry
,
called
him
an
Enthusiast
.
To
these
three
Philosophers
may
be
added
Cornelius
Agrippa
,
Arnoldus
de
villa
nova
,
Peter
of
Apono
,
Bacon
,
and
some
other
Cabalists
,
of
whom
Agrippa
himself
speaks
in
his
Epistle
to
the
Abbot
Trithemius
.
But
all
that
Philosophy
can
serve
for
no
other
end
,
but
to
lead
men
into
extravagancy
and
illusion
;
because
it
seems
to
disguise
under
the
veil
of
Natural
Knowledge
,
what
is
most
black
and
horrid
in
Magick
.
About
that
time
Reuchlin
endeavoured
to
revive
in
Germany
the
Philosophy
of
Pythagoras
,
as
Marcilius
Ficinus
had
in
Italy
re-established
the
Doctrine
of
Plato
.
These
were
the
Distempers
of
those
Ages
:
Of
which
the
different
tasts
for
Philosophy
,
the
diversity
of
sentiments
,
and
the
instability
of
spirits
that
is
to
be
seen
at
that
time
,
shews
sufficiently
the
weakness
.
XVIII
.
In
fine
,
seeing
the
love
of
Learning
,
and
especially
of
Philosophy
,
became
confined
to
Europe
,
the
different
Nations
thereof
applyed
themselves
variously
to
it
,
according
to
the
diversity
of
their
genius's
and
inclinations
.
The
Spaniards
according
to
the
Character
of
their
Wits
,
cut
out
for
Dialectick
and
Reflexions
,
became
subtle
in
their
Reasonings
,
Formalists
and
Metaphysicians
.
The
Italians
took
a
more
agreeable
air
,
they
grew
for
most
part
curious
in
lovely
Ideas
;
the
Works
of
Triphus
one
of
the
learned
of
the
last
Ages
,
inspired
into
them
love
for
the
Philosophy
of
Aristotle
;
and
the
Books
of
Cardinal
Bessarion
and
Marcilius
Ficinus
gave
them
an
inclination
for
the
Philosophy
of
Plato
,
to
which
they
accommodated
themselves
better
than
other
Nations
,
by
the
quality
of
their
fine
genius
,
naturally
quick
but
lazie
.
The
French
,
who
found
themselves
capable
of
all
Sciences
,
embraced
all
;
and
by
that
Character
of
Capacity
and
Curiosity
,
copied
what
they
found
good
amongst
other
Nations
,
and
succeeded
in
every
thing
.
The
English
,
by
that
depth
of
Wit
which
is
common
to
their
Nation
,
loved
the
Methods
that
were
profound
,
abstruse
,
and
far-sought
;
and
by
a
head-strong
application
to
labour
,
set
themselves
to
the
observation
of
Nature
more
than
other
Nations
:
as
appears
by
the
Works
which
they
have
published
.
The
Germans
,
by
the
necessity
which
the
Climat
imposed
upon
them
to
keep
themselves
by
the
fire
,
and
by
the
conveniency
of
their
Stoves
,
addicted
themselves
to
Chymistry
;
as
did
other
Northern
people
:
So
that
the
Southern
Countries
contributed
to
make
Philosophy
profound
and
subtle
,
and
the
Northern
to
render
it
labourious
and
mechanical
.
And
of
all
the
modern
Philosophers
,
those
that
have
made
greatest
noise
,
are
Galilaeus
an
Italian
,
Bacon
,
Hobbes
,
and
Boile
English
,
Gassendus
and
Descartes
French
,
and
Vanhelmont
Dutch-man
.
Galileus
seems
to
be
the
most
ingenious
of
all
;
and
he
I
think
may
be
called
the
Father
of
Modern
Philosophy
.
His
Method
resembles
much
that
of
the
Platonists
,
his
Stile
is
pleasant
;
and
by
his
manner
of
Writing
he
conceals
many
defects
:
though
he
hath
copied
many
things
from
the
Primitive
Philosophers
,
yet
all
seems
to
be
his
own
,
and
he
is
taken
for
the
original
in
several
places
,
where
he
is
but
the
transcriber
.
Bacon
has
a
ranging
wit
which
dives
not
deep
into
any
thing
;
his
too
great
reach
hinders
him
from
being
exact
,
the
most
part
of
his
sentiments
are
rather
Overtures
for
meditation
,
than
Maxims
to
be
followed
:
His
Opinions
are
somewhat
subtile
and
sparkling
;
and
if
they
be
rightly
considered
,
they
resemble
more
sparks
of
fire
,
than
an
entire
and
natural
light
.
Hobbes
is
obscure
without
delight
,
singular
in
his
Notions
,
learned
,
but
not
very
solid
,
and
inconstant
in
his
Doctrine
;
for
he
is
sometimes
Epicurean
,
sometimes
Peripatetick
.
Boile
is
exact
in
his
Observations
;
no
man
in
Europe
hath
enriched
Philosophy
with
so
many
Experiments
as
he
;
he
reasons
upon
his
Experiments
with
indifferent
good
consequence
,
which
after
all
are
not
always
unquestionable
;
because
his
principles
are
not
always
certain
:
he
is
in
a
word
,
an
able
Philosopher
and
great
Naturalist
.
Gassendus
,
who
desired
only
to
pass
for
the
Restorer
of
the
Philosophy
of
Democritus
and
Epicurus
,
speaks
little
of
his
own
head
;
there
is
nothing
almost
in
him
but
the
beauty
of
stile
,
that
may
give
him
the
credit
of
an
admirable
Author
:
To
refute
his
Natural
Philosophy
there
needs
no
more
but
the
Arguments
of
Aristotle
against
Democritus
and
his
Disciples
.
Descartes
is
one
of
the
most
extraordinary
genius's
that
hath
appeared
in
these
last
times
;
one
of
a
fertile
wit
and
profound
meditation
:
the
concatenation
of
his
Doctrine
reaches
his
point
,
the
order
of
it
is
well
devised
according
to
his
principles
;
and
his
Systeme
,
though
made
up
of
the
ancient
and
modern
,
is
well
digested
.
The
truth
is
,
he
teaches
men
too
much
to
doubt
,
and
that
is
no
good
model
for
spirits
naturally
incredulous
:
but
in
fine
,
he
is
more
original
than
others
.
Vanhelmont
,
through
the
knowledge
which
he
had
of
Nature
after
hi●…
way
,
performed
such
prodigious
things
by
his
Remedies
,
that
he
was
put
into
the
Inquisition
,
upon
suspicion
that
what
he
did
was
above
the
power
o●…
Nature
.
In
a
word
,
Galileus
is
the
most
agreeable
of
the
Moderns
,
Bacon
the
most
subtle
,
Gassendus
the
most
learned
,
Hobbes
the
most
plodding
and
thoughtful
,
Boile
the
most
curious
,
Descartes
the
most
ingenious
,
and
Vanhelmont
the
greatest
Naturalist
,
but
too
much
wedded
to
Paracelsus
.
The
most
universal
method
of
his
Philosophy
,
is
the
sympathy
and
antipathy
of
Simples
and
mixt
Bodies
,
which
he
well
understood
.
XIX
.
Upon
the
retail
of
all
these
notions
of
Ancient
and
Modern
Philosophy
,
and
upon
the
different
character
of
both
,
this
comparison
may
be
made
.
The
Ancient
Philosophy
is
more
founded
on
authority
,
and
the
Modern
on
experience
;
the
Ancient
is
simple
and
natural
,
the
Modern
artificial
and
elaborate
;
the
former
is
more
modest
and
grave
,
the
latter
more
imperious
and
pedantick
.
The
ancient
is
peaceable
and
calm
;
for
it
was
so
far
from
disputing
,
that
it
would
have
the
minds
of
Youth
prepared
by
the
Mathematicks
,
that
they
might
be
accustomed
to
submit
to
demonstration
without
hesitation
:
the
modern
is
of
a
strain
of
disputing
of
every
thing
,
and
of
training
up
Youth
to
noise
and
the
tumult
of
the
School
.
The
Ancient
inquires
only
into
truth
out
of
a
sincere
desire
to
find
it
:
the
Modern
takes
pleasure
to
dispute
it
,
even
when
it
is
discovered
.
The
one
advances
more
securely
in
its
method
,
because
it
hath
alwayes
the
Metaphysicks
for
a
guide
:
the
other
is
unsure
in
its
steps
when
it
is
once
deprived
of
that
conduct
.
Constancy
,
Fidelity
,
sound
Judgment
,
and
Stedfastness
,
was
that
which
men
called
Philosophy
in
the
dayes
of
Plato
.
And
the
dislike
of
business
,
peevishness
,
the
renouncing
of
pleasures
when
the
use
of
them
is
lost
through
the
extinction
of
passions
,
I
know
not
what
Authority
that
is
derived
from
the
Graybeard
,
counterfeit
audacity
,
phlegmatick
sullenness
,
moderation
,
and
all
that
Wisdom
which
springs
from
the
weakness
of
Age
and
Constitution
,
is
the
Philosophy
of
a
great
many
now-a-dayes
.
The
Ancient
is
universally
more
learned
,
it
aims
at
all
:
and
the
Modern
confines
it self
to
the
sole
consideration
of
nature
,
resting
satisfied
to
be
a
mere
Naturalist
.
In
fine
,
the
Ancient
is
more
addicted
to
study
,
more
laborious
and
indefatigable
in
what
it
undertakes
;
for
the
Primitive
Philosophers
spent
their
lives
in
study
:
the
Modern
is
less
constant
in
its
application
,
more
superficial
in
its
pains
,
and
more
precipitate
in
its
studies
.
And
this
precipitation
accustomes
it
by
little
and
little
to
ground
too
easily
,
reasonings
not
very
exact
,
upon
uncertain
rumours
,
testimonies
of
little
credit
,
and
upon
experiments
not
well
agreed
upon
.
It
pronounces
boldly
upon
doubts
and
uncertainties
,
to
satisfie
in
some
manner
the
eagerness
that
it
sometimes
hath
to
vent
its
imaginations
,
and
to
give
vogue
to
novelties
:
so
that
to
make
a
decision
between
both
,
I
am
of
the
Opinion
of
that
intelligent
Philosopher
of
these
last
Ages
,
who
all
things
being
well
considered
was
of
the
mind
to
stick
to
the
Ancients
,
and
leave
the
Moderns
to
themselves
:
for
the
plain
common
sense
of
the
Primitive
Philosophers
,
is
preferable
to
all
the
art
and
quaintness
of
the
new
.
But
let
us
conclude
without
prejudice
,
that
as
from
what
Cloud
soever
the
day
breaks
out
,
it
should
be
accounted
pleasant
;
so
from
what
part
soever
truth
comes
,
it
ought
to
be
esteemed
.
Let
us
no
more
distinguish
ancient
reason
from
new
,
because
on
what
side
soever
we
behold
it
,
and
what
colour
soever
we
give
it
,
it
is
alwayes
the
same
.
And
let
us
make
this
reflexion
,
that
if
there
be
some
Opinions
better
received
by
the
publick
than
others
,
it
is
b●…
sometimes
because
their
Cabals
hav●…
been
more
powerful
,
or
their
Stars
mor●…
favourable
.
XX
.
There
are
therefore
two
extremities
to
be
avoided
,
in
the
course
that
is
to
to
be
held
between
the
Ancient
and
Modern
Philosophers
.
The
first
is
o●…
those
who
out
of
a
good
Opinion
which
they
have
of
themselves
,
find
nothing
comparable
to
their
own
Age
:
the
Zeal
which
they
have
to
free
themselves
from
the
Tyranny
,
which
the
Authority
of
the
Ancients
have
usurped
over
mens
minds
,
is
a
false
Zeal
:
that
is
the
way
to
impose
new
Laws
on
Reason
,
under
pretext
of
giving
it
liberty
.
And
all
these
fair
precepts
which
men
give
us
to
shake
off
the
prejudices
of
Education
,
Custome
,
Authority
,
and
to
cure
our selves
of
popular
anticipations
,
are
but
Snares
laid
for
our
credulity
:
they
speak
to
us
only
of
liberty
,
to
impose
upon
us
a
new
Yoke
.
It
is
only
to
give
to
the
Moderns
,
what
Men
would
take
from
the
Ancients
;
and
to
destroy
the
credit
of
Aristotle
to
set
up
the
reputation
of
Descartes
:
but
is
it
just
to
despise
those
whom
all
antiquity
have
respected
?
Tradition
alone
and
the
Universal
Consent
of
all
people
,
might
oblige
us
to
do
Justice
to
those
great
Men
,
who
have
been
the
Founders
of
Sciences
;
for
the
World
is
a
great
Assembly
,
wherein
every
Age
has
its
Vote
;
and
to
know
who
is
preferable
in
the
Judgment
we
pass
on
men
,
we
must
look
on
those
who
have
deserved
from
the
Publick
the
most
Univerversal
Approbation
.
None
but
superficial
minds
can
be
pleased
with
Novelties
.
He
that
is
solidly
wise
,
is
not
surprised
at
the
lustre
of
Noveltie
;
he
adheres
only
to
what
is
established
by
the
suffrage
of
the
Ancients
,
as
the
Prophet
hath
it
.
Is
it
possible
that
so
many
Ages
,
so
many
Great-Wits
,
so
much
Application
,
and
so
many
Works
,
have
been
able
to
produce
nothing
that
is
tolerable
,
saith
Cicero
?
So
that
if
we
compare
our selves
with
the
great
men
of
the
first
Ages
,
let
us
not
decide
rashly
in
our
own
favour
we
are
partial
Judges
,
it
is
the
part
posterity
to
give
their
verdict
there●…
Let
us
but
cast
our
eyes
on
the
ag●…
past
,
and
that
will
teach
us
modest
These
great
Men
,
besides
the
extraor●…
nary
genius
they
had
for
Sciences
,
spe●…
their
lives
in
continual
pains
,
with
〈…〉
docility
of
Spirit
without
exampl●…
Pythagoras
was
a
Schollar
fifty
yea●…
under
the
greatest
Masters
of
the
world
Eusebius
sayes
that
Democritus
studie●…
fourscore
years
.
Parmenides
hid
himself
eighteen
years
in
a
Cave
,
there
t●…
meditate
on
Logick
.
Plato
was
th●…
Disciple
of
Socrates
,
Archytas
and
Eurytus
,
above
forty
years
.
Aristotle
studied
under
Plato
more
than
twenty
years
.
And
shall
we
,
forsooth
,
after
two
years
slight
study
,
under
very
ordinary
Masters
,
pretend
to
compare
with
these
great
men
!
XXI
.
The
other
extremity
to
be
avoided
is
the
pertinacious
adhering
to
the
Antients
sometimes
without
Reason
:
Men
make
an
Idol
of
their
Authority
by
a
blind
prejudicated
perswasion
of
their
merit
.
Such
was
the
head-strongness
of
george
of
Trabisond
,
who
made
a
Book
to
prove
the
conformity
of
Aristotle
with
the
holy
Scriptures
:
and
of
Marcilius
Ficinus
who
pretends
that
Plato
knew
the
mystery
of
the
Trinity
.
For
which
Medina
a
Spanish
Divine
condemns
him
of
boldness
injurious
to
the
purity
of
our
Religion
,
which
contains
nothing
but
what
is
supernatural
.
Hermolaus
Barbarus
was
yet
more
whimsical
in
his
cleaving
to
the
Doctrine
of
Aristotle
:
that
learned
man
by
an
horrible
Catastrophe
of
his
Wits
raised
the
Devil
,
that
he
might
learn
the
true
sense
of
Aristotle
,
about
a
Term
which
that
Philosopher
used
,
and
whereof
the
signification
seemed
to
him
ambiguous
.
But
the
most
fantastical
of
all
,
was
the
Emperour
Julian
;
who
,
as
Ammianus
Marcellinus
saith
,
debased
the
Grandeur
of
his
Vertues
,
by
playing
the
Philosopher
:
he
was
chaste
,
sober
,
just
and
vigilant
;
but
by
a
ridiculous
devotion
to
the
Authority
of
the
Ancient
Philosophers
,
he
preferred
the
Doctrine
of
Plato
to
that
which
St.
Paul
taught
the
Athenians
;
and
by
a
fearful
rambling
,
he
gave
himself
over
to
all
the
curiosities
of
an
unsettled
mind
.
The
haughty
wisdom
of
Paganism
hindred
him
from
submitting
his
reason
to
the
wise
follie
of
the
Mistery
of
the
Cross
,
which
appeared
to
be
beneath
that
Philosophy
wherein
he
gloried
:
and
because
he
made
that
Philosophy
his
Religion
,
so
soon
as
he
was
Master
of
his
Opinions
,
by
becoming
Master
of
the
World
,
he
renounced
the
Doctrine
of
JESUS
CHRIST
,
that
he
might
embrace
that
of
Pythagoras
and
Socrates
,
whereby
he
laboured
to
gain
an
extravagant
reputation
among
the
Philosophers
of
his
time
;
and
by
an
abominable
vanity
,
would
acknowledge
no
Gods
,
but
such
as
owed
their
Divinity
to
his
grant
:
so
much
was
his
mind
debauched
by
his
stubborn
adherence
to
the
Ancients
.
There
is
therefore
a
mean
to
be
observed
between
the
Ancients
and
Moderns
;
these
are
to
be
respected
without
vilifying
of
those
.
So
let
us
endeavour
to
discover
new
Truths
,
and
not
neglect
the
Ancient
.
Let
us
not
overthrow
things
established
,
to
establish
things
that
are
uncertain
:
let
us
preserve
our
liberty
,
and
let
us
not
lose
the
use
of
our
reason
,
by
a
blind
adoration
of
the
sentiments
either
of
the
Ancients
or
Moderns
:
let
us
do
Justice
to
both
;
and
let
us
value
merit
wherever
it
be
,
without
minding
whether
it
be
old
or
new
.
XXII
.
But
though
a
man
may
have
his
mind
sufficiently
armed
against
the
prejudices
which
arise
from
the
Authority
of
the
Ancients
,
and
the
inclination
which
he
may
have
to
the
Modern
,
yet
hath
he
hardly
ever
the
power
to
strip
himself
wholly
of
the
natural
love
which
he
hath
for
his
own
opinions
.
That
is
one
of
the
great
infirmities
of
the
mind
of
man
;
because
self-love
believes
nothing
to
be
so
much
its
own
as
its
Opinion
:
men
look
upon
that
as
a
Creature
of
their
own
,
and
renounce
all
other
interests
to
maintain
this
.
Men
are
even
sometimes
so
opinionative
and
obstinate
in
defending
their
own
conceits
,
that
they
run
upon
strange
extremities
.
The
Disciples
of
Plato
gave
themselves
to
be
burnt
for
the
Doctrine
of
their
Master
;
and
the
Followers
of
Hegesias
suffered
themselves
to
dye
of
hunger
,
by
sticking
too
closely
to
the
Maxims
of
their
School
.
Socrates
,
for
all
his
wisdom
,
in
cold
blood
gave
his
life
to
preserve
his
Opinion
.
And
even
in
these
last
Ages
there
have
been
men
so
foolish
,
as
to
become
the
Martyrs
of
their
Doctrine
:
For
Errour
hath
its
Votaries
,
stricter
than
those
that
Truth
it self
hath
.
Men
have
even
sometimes
a
secret
vanity
to
authorise
by
their
suffrage
,
what
is
not
warranted
by
Reason
;
and
blindly
embrace
Principles
which
they
understand
not
,
and
whereof
they
are
only
fond
,
because
they
are
hard
to
be
understood
.
These
are
the
most
common
illusions
of
self-love
,
which
how
ridiculous
soever
it
be
in
its
other
passions
,
yet
is
never
so
much
,
as
in
its
obstinacy
to
maintain
its
Notions
.
And
as
nothing
is
more
unreasonable
than
what
it
wills
;
so
nothing
is
less
maintainable
than
what
it
thinks
.
But
the
worst
of
extravagancies
is
,
to
be
obdured
against
the
torrent
of
publickly-received
Opinions
;
and
to
admit
of
no
other
sentiments
upon
the
subjects
that
are
in
hand
,
but
a
mans
own
private
opinion
:
such
men
take
pity
to
see
others
contrary
to
themselves
in
judgment
,
because
they
abound
so
much
in
their
own
sense
,
that
they
ackowledge
no
other
:
this
is
the
Character
of
stinted
minds
.
For
in
fine
,
the
more
merit
there
is
stedfastly
to
maintain
true
Reason
,
when
once
it
is
known
;
the
more
there
is
of
Vertue
to
forsake
the
wrong
,
when
men
are
perswaded
of
its
falshood
.
That
is
a
magnanimous
ingenuity
,
saith
Aristotle
:
And
it
is
a
greatness
of
Soul
to
retain
its
full
liberty
,
by
maintaining
of
truth
and
renouncing
falshood
,
according
to
the
different
views
that
one
hath
of
both
.
Thus
did
Hippocrates
acknowledge
that
he
had
been
by
false
Principles
sometime
mistaken
in
his
Reasonings
.
So
great
modesty
could
not
proceed
but
from
a
great
capacity
:
and
it
is
always
a
mark
of
judgment
,
to
doubt
of
its
own
sufficiency
.
XXIII
.
It
is
great
knowledge
to
judge
of
things
,
according
to
the
different
degrees
of
certainty
that
they
may
have
,
to
clear
the
truth
of
appearances
;
to
take
that
for
Opinion
,
which
is
only
but
Opinion
,
and
so
to
distinguish
Judgments
as
one
may
give
sound
Judgment
of
every
thing
.
For
the
disorders
which
slip
into
the
mind
,
by
the
various
sentiments
that
pass
in
publick
,
spring
from
this
confusion
of
discerning
.
For
example
,
Copernicus
shuts
himself
up
in
his
Closet
,
that
he
may
frame
a
new
Systeme
of
the
World
:
he
revives
the
Opinion
of
that
Nicetas
of
Syracusa
,
who
taught
that
there
was
nothing
in
nature
at
rest
,
but
the
Sun.
He
beats
his
brains
to
frame
a
new
Opinion
according
to
his
fancy
,
and
there
is
nothing
better
devised
than
that
Hypothesis
:
however
,
would
it
be
reasonable
to
make
the
Opinion
of
that
great
man
pass
for
a
demonstration
?
and
without
consulting
the
Universal
consent
of
so
many
Ages
,
who
have
gone
before
us
,
and
who
are
of
a
contrary
Opinion
.
Would
it
be
just
to
oblige
all
the
World
to
be
governed
according
to
the
imagination
of
Copernicus
,
and
to
make
a
private
mans
sentiment
a
Law
to
all
the
rest
of
mankind
?
Descartes
erects
a
new
natural
Philosophy
,
upon
principles
that
are
not
altogether
new
.
He
calls
his
own
Systeme
himself
a
Chimera
;
for
in
that
manner
he
discoursed
with
his
confidents
,
naming
his
Philosophy
a
Romance
:
and
men
would
have
me
espouse
the
Opinions
,
that
he
laughs
at
;
is
that
reasonable
?
I
confess
,
I
admire
his
Ideas
,
but
am
not
so
submissive
as
to
think
them
unquestionable
:
and
so
I
return
to
my
principle
,
which
ought
to
be
the
rule
of
all
the
reasonings
in
Philosophy
,
that
one
must
be
frugal
of
his
belief
,
that
he
may
employ
it
,
according
to
the
different
degrees
of
certainty
which
he
finds
in
the
matters
he
examines
;
to
the
end
that
he
may
take
nothing
for
a
truth
but
what
is
true
,
and
think
that
only
probable
which
is
probable
.
In
that
consists
all
the
prudence
of
the
Wise-man
,
saith
Epicurus
in
Cicero
:
and
it
is
a
bad
Character
to
act
in
an
other
manner
;
for
things
are
often
otherwayes
than
they
appear
,
by
the
Opinion
and
Notion
that
men
frame
of
them
.
XXIV
.
They
are
but
false
measures
and
deceitful
notices
,
that
make
men
deviate
from
the
common
ways
of
Philosophy
,
to
search
out
extraordinary
paths
:
and
it
is
always
a
sign
of
a
depraved
taste
in
Sciences
not
to
love
what
is
commonly
received
by
all
the
World
:
one
is
subject
to
wander
,
when
he
follows
by-ways
.
It
is
even
convenient
in
the
conduct
of
life
,
to
adhere
only
to
common
Opinions
:
otherways
a
man
exposes
himself
to
great
absurdities
.
Alexander
for
all
his
valour
,
having
failed
in
this
principle
,
became
worthy
of
contempt
:
He
wept
,
says
Plutarch
,
because
following
the
Opinion
of
Democritus
,
who
made
many
Worlds
,
he
had
not
as
yet
conquered
the
half
of
one
.
That
greatness
of
soul
which
he
makes
appear
by
so
noble
a
sentiment
becomes
ridiculous
,
saith
Elianus
;
for
it
is
grounded
on
a
false
Foundation
.
So
would
a
Magistrate
,
whose
Life
ought
to
serve
as
a
Model
in
a
well-orordered
State
,
be
of
little
Judgment
in
the
mind
of
Cicero
,
if
in
his
conduct
he
followed
the
Opinion
of
Epicurus
:
and
if
instead
of
being
severe
,
he
made
appear
easiness
in
his
sentiments
;
for
all
the
Counsels
of
a
publick
person
ought
to
be
austere
,
to
hold
every
one
to
his
duty
.
To
what
purpose
is
it
to
prescribe
rules
to
others
to
live
in
order
,
if
he
himself
be
irregular
?
If
we
did
follow
,
sayes
that
Orator
,
in
our
Orations
these
singular
Opinions
of
the
Stoicks
,
who
eye
Glory
and
Ignominy
after
another
manner
than
other
people
doe
;
because
they
are
not
affected
with
either
of
the
two
:
and
if
we
would
propose
to
the
publick
the
opinion
which
the
Porch
teacheth
of
Vertue
and
Vice
,
Good
and
Evil
,
no
body
would
listen
to
us
.
And
there
is
nothing
more
absurd
,
than
the
way
that
Cicero
brings
in
Torquatus
speaking
in
the
Senate
,
upon
the
principles
of
Epicurus
,
whose
Doctrine
he
followed
.
There
is
in
that
discourse
some
quaint
and
delicate
touches
of
Raillery
:
that
Orator
seems
delighted
to
declame
against
all
other
Philosophies
,
but
that
which
was
in
use
,
judging
nothing
more
opposite
than
that
to
true
eloquence
.
It
was
that
likewise
which
hindred
Demosthenes
from
embrace
any
Party
,
amidst
the
many
Sects
which
in
his
time
sprung
up
at
Athens
;
that
he
might
not
wander
from
the
usual
sentiments
and
common
ways
,
which
are
fittest
to
perswade
.
And
for
all
that
Julius
Caesar
was
so
ambitious
to
be
a
great
Philosopher
,
yet
he
made
it
his
only
business
to
become
popular
,
that
he
might
the
better
gain
upon
the
minds
of
the
people
.
In
fine
,
what-ever
men
say
,
one
can
hardly
retain
the
Character
of
a
wiseman
,
in
deviating
from
the
common
opinions
,
nor
of
a
publick
spirit
by
embracing
private
sentiments
.
And
to
extend
this
to
all
Professions
,
how
should
a
Poet
be
laughed
at
,
who
,
following
the
opinion
of
Copernicus
,
would
make
the
Earth
turn
round
the
Sun
:
or
who
,
according
to
the
System
of
Descartes
,
should
never
speak
of
Stars
or
Constellations
,
without
speaking
of
whirlings
and
of
subtile
matter
?
how
ridiculous
should
one
be
,
what
wit
soever
he
might
have
,
with
so
dainty
principles
!
XXV
.
Nevertheless
there
is
nothing
nowadays
more
in
use
with
Philosophers
,
and
nothing
bears
greater
rule
than
that
kind
of
humour
:
For
men
seek
only
to
set
off
their
parts
by
new
and
extraordinary
sentiments
,
and
leave
the
way
of
common
sense
because
it
is
too
much
beaten
.
When
one
has
got
a
more
working
brain
than
others
,
he
falls
on
a
fansie
of
speaking
that
which
other
men
never
said
.
This
whimsicalness
,
as
Cicero
says
,
made
Arcesilas
be
taken
for
a
seditious
person
,
who
overthrew
the
old
Academy
,
to
erect
a
new
one
.
And
Ramus
,
by
that
humour
in
these
last
Ages
,
was
like
to
have
destroyed
the
University
of
Paris
:
For
,
that
he
might
confute
the
false
Peripateticks
,
he
attacked
the
true
;
and
to
restore
the
Schools
to
peace
,
he
became
their
disturber
:
He
was
a
learned
man
,
bold
to
decide
;
but
naturally
troublesome
:
he
only
imitated
Laurentius
Valla
and
Ludovicus
Vives
,
two
great
Criticks
in
the
former
Age
,
that
he
might
set
up
for
an
Innovator
.
In
fine
,
men
often
dispute
thus
,
only
that
by
a
fansie
of
innovation
they
may
overthrow
what
is
best
established
.
When
men
have
not
the
power
to
make
new
Opinions
,
they
find
a
way
to
give
a
new
garb
to
the
ancient
;
and
that
they
may
pass
for
Authors
at
any
rate
,
begin
the
change
of
sentiments
by
the
change
of
language
:
Men
give
new
names
,
as
Zeno
did
heretofore
,
to
Opinions
which
are
not
new
:
and
what
do
they
not
to
speak
in
a
different
strain
from
others
,
and
to
gain
reputation
at
any
rate
whatsoever
?
But
seeing
the
libertinage
of
sentiments
proceeds
from
the
licentiousness
of
manners
,
the
mind
stands
in
need
of
barriers
to
keep
it
within
bounds
.
Religion
,
Laws
,
Custom
,
Education
,
Punishments
and
Rewards
,
ought
to
serve
it
for
a
Bridle
when
it
begins
to
ramble
;
yet
sometimes
it
revolts
against
all
these
:
and
when
it
hath
once
cast
off
the
yoke
,
and
runs
out
beyond
the
common
Opinions
,
there
is
no
kind
of
extravagancy
that
comes
amiss
to
it
.
This
makes
Laws
necessary
:
For
Civil
Authority
ought
to
have
a
hand
in
regulating
the
sentiments
of
men
whose
minds
are
naturally
extravagant
.
XXVI
.
There
are
some
minds
naturally
free
in
their
sentiments
,
and
others
born
slaves
:
The
one
sway
the
others
by
an
ascendant
of
birth
,
and
the
others
suffer
themselves
to
be
governed
through
a
weakness
of
wit
;
they
are
so
dependent
through
the
quality
of
their
genius
,
that
they
are
only
fit
to
receive
the
impressions
that
are
given
them
,
and
to
follow
the
motions
that
others
inspire
into
them
.
From
this
defect
and
weakness
have
sprung
the
different
Sects
of
Philosophers
:
For
as
there
are
some
so
bold
as
to
raise
themselves
above
others
,
there
are
likewise
ma●…
so
timorous
and
dependent
,
as
to
su●…
mit
to
them
,
and
to
entertain
no
op●…
nion
nor
sentiment
,
but
with
a
depe●…
dance
on
their
Masters
.
There
are
a●…
so
some
minds
so
light
and
credulou●…
and
who
so
freely
resign
themselves
that
the
raveries
of
other
men
guid●…
their
reason
and
conduct
:
the
spirit
〈…〉
bondage
extends
it self
even
to
the●…
hearts
and
thoughts
,
because
they
ar●…
too
weak
to
retain
the
liberty
of
chusing
sentiments
of
their
own
.
But
what
is
more
strange
,
there
are
sometimes
obscure
and
sullen
spirits
,
whose
notions
are
naturally
perplexed
and
confused
,
and
yet
are
listened
to
like
Oracles
;
and
who
gain
a
kind
of
Empire
over
mens
minds
,
and
no
body
can
tell
wherefore
;
unless
it
be
that
they
are
bolder
and
more
positive
in
their
decisions
than
others
:
and
such
blades
procure
authority
only
by
presumption
and
boldness
.
This
was
the
way
that
Paracelsus
got
into
vogue
in
the
last
Age
:
his
affected
obscurity
made
him
considerable
:
his
credit
was
built
particularly
on
this
,
that
he
spake
not
like
other
men
,
and
that
no
body
understood
him
:
his
confidence
in
playing
the
Master
without
Reason
,
won
him
disciples
,
and
by
that
means
his
Doctrine
received
a
mysterious
air
,
which
raised
him
Followers
.
It
is
partly
by
that
way
also
that
Descartes
has
got
reputation
:
the
entangled
answers
which
he
makes
to
the
difficulties
that
he
forms
to
himself
,
are
always
new
difficulties
which
busie
the
Reader
:
men
take
pleasure
to
see
themselves
led
from
obscurity
to
obscurity
,
without
knowing
whither
they
are
going
.
Yet
that
Author
does
please
by
that
art
,
because
it
is
thereby
that
he
seems
oraculous
.
His
Interpreter
that
endeavoured
to
render
him
more
intelligible
,
by
a
new
explication
of
his
Natural
Philosophy
which
he
published
lately
,
hath
robbed
it
of
part
of
its
beauty
,
by
putting
it
in
a
plainer
dress
.
Nothing
seems
to
give
so
great
satisfaction
in
that
admirable
piece
,
as
the
trouble
there
is
to
understand
it
.
That
obscure
stile
has
somewhat
more
mysterious
:
the
quality
of
being
inco●…
prehensible
is
a
great
charm
to
his
D●…
sciples
,
who
admire
him
more
for
that
than
for
any
thing
besides
.
And
tha●…
obscurity
is
an
art
which
some
me●…
employ
,
and
wherewith
our
blockis●…
ness
is
satisfied
.
XXVII
.
Subtile
and
quick
wits
are
not
always
fittest
for
Philosophy
.
It
were
better
to
condense
the
imagination
by
something
that
is
gross
,
than
to
suffer
it
to
evaporate
in
too
quaint
speculations
.
The
plain
common
sense
of
Socrates
triumphed
over
all
the
arts
and
quirks
of
the
Sophists
.
Philosophy
becomes
only
abstracted
,
when
it
leaves
off
to
be
solid
:
men
addict
themselves
to
formalities
,
when
they
have
nothing
that
is
real
to
say
;
and
never
think
of
betaking
themselves
to
subtilty
,
but
when
they
are
out
of
hopes
to
make
Reason
prevail
by
simplicity
.
That
same
Protagoras
who
was
the
first
that
devised
captious
Reasonings
,
took
that
subtle
way
,
because
his
mind
was
stuffed
with
nothing
but
false
Notions
.
He
was
no
true
Philosopher
,
sayes
Aulus
Gellius
,
because
having
rendered
himself
redoubtable
by
his
arguments
he
became
the
greatest
jangler
of
the
Sophists
.
All
was
spoilt
,
saith
Seneca
,
by
striving
too
much
to
refine
every
thing
.
For
to
make
a
vain
ostentation
of
wit
men
left
the
essential
part
of
Sciences
,
began
to
weaken
the
truth
of
things
by
the
artifice
of
words
,
and
made
use
of
Sophisms
when
they
wanted
solid
reasons
.
By
this
new
art
Nausiphanes
and
Parmenides
turned
all
things
topsie
turvie
.
By
this
,
Cleantes
,
Chrysippus
,
and
the
rest
of
the
Stoicks
made
their
wise
King
an
Effigy
,
whom
they
furnished
with
Titles
of
Nobility
and
Treasures
,
that
consisted
only
in
fair
words
and
magnificent
expressions
,
as
Cicero
pleasantly
upbraides
them
.
So
the
Simplicity
of
reason
was
corrupted
by
the
artifice
of
discourse
:
and
men
played
with
truth
instead
of
using
it
with
respect
.
This
was
the
fault
of
the
Spaniards
of
the
last
age
:
they
did
with
Philosophy
,
as
with
policy
,
by
the
quality
of
their
Spirits
born
to
reflexions
,
they
drew
them
both
out
into
unconceivable
subtilities
;
and
there
was
not
any
Scholar
who
did
not
refine
his
Master
.
From
whence
happened
a
disorder
like
to
that
whereof
Seneca
complained
heretofore
:
disputation
became
all
the
fruit
of
Philosophy
,
and
it
was
more
made
use
of
to
try
the
wit
than
to
cure
the
mind
.
Let
us
be
satisfied
with
the
common
wisdom
that
is
in
use
,
and
with
the
reason
that
we
find
in
the
Commerce
of
the
World
,
without
keeping
such
a
stir
and
making
so
much
ado
:
one
runs
a
hazard
of
turning
Fool
,
when
he
would
be
otherwise
;
and
there
is
nothing
more
unprofitable
in
the
common
conduct
of
life
,
than
those
two
exquisite
Opinions
which
are
made
use
of
to
subtilize
in
Sciences
.
XXVIII
.
Philosophy
taken
the
wrong
way
hath
spoiled
a
great
many
men
,
and
that
study
of
wisdom
ill
understood
hath
made
a
good
many
fools
.
Empedocles
had
a
lofty
and
high
genius
;
Lucretius
compares
him
to
the
greatest
of
the
Ancients
;
but
the
vapours
of
Melancholy
meeting
with
an
overstrained
Application
,
and
a
too
headstrong
study
,
so
sullied
his
imagination
and
altered
his
brain
,
that
he
became
mad
;
and
in
the
fit
of
his
rage
threw
himself
into
Mount
Aetna
,
where
he
was
devoured
by
flames
.
Horace
pretends
that
he
endeavoured
to
render
himself
immortal
by
such
a
fair
piece
of
boldness
.
Henry
Cornelius
Agrippa
in
these
last
Ages
so
weakened
his
Spirit
by
reading
of
Plato
,
and
by
the
Doctrine
of
the
Platonists
,
that
he
fell
into
extravagancy
,
as
he
himself
confesses
.
Peter
D'Apono
a
Physician
of
Padua
,
who
flourished
under
Clement
the
Seventh
,
so
marred
his
imagination
by
reading
of
the
Arabian
Philosophers
,
and
by
too
frequent
meditation
on
the
Astrology
of
Alfraganus
,
that
he
was
put
into
the
Inquisition
,
as
having
been
suspected
of
Magick
.
Pomponatius
and
Cremoninus
,
the
one
Professor
of
Philosophy
at
Padua
,
and
the
other
at
Bolonia
,
became
impious
by
too
immoderate
study
of
Philosophy
,
and
left
to
posterity
the
marks
of
their
Extravagancy
.
They
were
Philosophers
who
did
injury
to
reason
,
by
by
making
so
bad
an
use
of
it
.
It
may
be
said
also
,
that
Libertinage
was
the
most
usual
effect
which
Philosophy
produced
in
most
part
of
the
Wits
of
that
Age
,
and
which
rendred
it
odious
.
For
by
the
wicked
use
that
men
made
of
it
,
they
spoiled
their
Judgment
,
endeavouring
to
improve
their
reason
.
But
to
be
short
,
if
the
most
regular
wisdom
of
man
is
subject
to
straying
,
what
is
to
be
expected
from
the
false
glimpses
of
an
inordinate
Philosophy
,
joyned
to
the
weakness
and
extravagances
of
a
brain-sick
head
?
XXIX
.
It
is
no
small
progress
in
Philosophy
,
to
have
learnt
how
much
obscurity
and
uncertainty
is
mingled
with
our
exactest
knowledge
,
and
to
be
satisfied
to
be
ignorant
of
that
which
cannot
be
known
.
That
is
it
which
makes
the
knowing
man
speak
with
trembling
;
his
great
capacity
makes
him
the
more
timorous
,
because
the
light
of
his
understanding
discovers
to
him
more
of
the
darkness
of
his
mind
:
the
greater
his
penetration
is
,
the
more
it
lets
him
see
his
own
weakness
,
and
obliges
him
to
distrust
his
strength
.
That
made
Aristotle
say
,
that
old
men
are
more
jealous
and
incredulous
than
others
;
because
the
experience
which
they
have
of
the
uncertainty
of
things
,
renders
them
more
cautious
and
circumspect
.
Socrates
could
not
conceive
why
the
Oracle
had
called
him
the
wisest
of
men
:
he
examined
himself
,
and
found
nothing
worthy
of
that
elogy
;
unless
perhaps
that
he
was
wise
,
because
he
did
not
believe
himself
to
be
so
:
his
knowledge
served
to
make
him
the
better
understand
his
ignorance
,
which
he
frankly
confessed
.
Epicurus
was
naturally
wise
,
for
he
was
a
Philosopher
even
in
his
pleasures
:
He
was
so
sharp-sighted
,
that
his
Brother
Niocles
says
,
in
Plutarch
,
that
Nature
had
assembled
all
the
Atoms
of
knowledge
and
wisdom
,
to
compose
his
person
;
whilst
he
himself
says
that
he
knows
nothing
.
His
Friends
stun
him
with
acclamations
and
praises
,
and
he
minds
them
not
.
But
besides
that
modesty
which
is
the
vertue
of
great
men
,
there
is
a
sage
and
discreet
ignorance
,
that
in
the
conduct
of
life
can
doubt
of
things
,
whereof
no
certainty
can
be
had
,
and
is
willing
not
to
know
such
things
,
whereof
no
knowledge
is
to
be
attained
,
unless
men
would
dive
into
that
which
is
inscrutable
.
For
Nature
having
reserved
to
her self
some
certain
secrets
that
are
above
our
reach
,
it
is
great
wisdom
to
shut
our
eyes
,
and
not
to
pry
into
such
Mysteries
.
There
is
no
truth
but
may
appear
false
,
nor
falshood
which
may
not
seem
true
:
and
on
this
uncertainty
is
grounded
the
doubtfulness
which
the
learned
man
shows
in
his
judgments
.
It
is
also
to
be
acknowledged
,
that
this
circumspection
is
one
of
the
great
fruits
that
may
be
reaped
from
Philosophy
.
So
that
the
opinion
of
those
Philosophers
is
to
be
esteemed
,
who
place
the
supreme
knowledge
of
man
and
his
true
reason
,
in
acknowledging
the
weakness
of
his
wit
,
and
the
uncertainty
of
his
judgment
:
but
when
they
deprive
the
senses
of
all
credit
,
because
they
may
may
be
deceived
,
and
doubt
of
every
thing
,
because
they
have
ground
to
doubt
of
some
things
,
they
are
not
to
be
listned
to
.
These
are
extremities
far
contrary
to
true
Philosophy
,
which
only
enjoyns
moderation
.
XXX
.
But
how
much
there
is
of
folly
to
doubt
of
nothing
,
and
to
doubt
of
every
thing
:
so
much
there
is
of
imprudence
to
approve
all
,
and
to
approve
nothing
.
To
preserve
the
entire
liberty
of
ones
judgment
,
without
being
prepossessed
with
false
Reason
,
or
pretended
authority
,
is
a
strength
of
mind
whereof
few
are
capable
.
The
proud
man
approves
of
nothing
,
for
fear
he
submit
himself
by
approving
of
somewhat
;
the
light
and
superficial
person
approves
every
thing
,
that
he
may
spare
himself
the
pains
of
examining
what
is
proposed
to
him
.
To
close
with
every
thing
,
and
to
close
with
nothing
,
are
other
extremities
to
be
avoided
by
a
wise
man
.
The
design
of
that
Proconful
of
Greece
,
who
called
together
to
his
house
all
the
Philosophers
of
different
Sects
that
were
then
in
vogue
at
Athens
,
that
he
might
bring
them
to
agreement
,
appeared
ridiculous
to
Pomponius
Atticus
:
but
the
design
of
that
Arabian
Philosopher
,
who
undertook
to
refute
the
opinions
of
all
the
other
Philosophers
,
and
to
overthrow
their
Doctrine
,
by
a
Book
written
to
that
purpose
,
which
he
called
The
Destruction
of
Philosophy
,
seems
to
me
more
ridiculous
.
Averroes
wrote
a
Confutation
of
that
Book
,
which
he
calls
,
The
Destruction
of
the
Destruction
,
and
which
is
one
of
the
best
of
his
pieces
.
For
I
look
upon
it
to
be
the
utmost
point
of
extravagancy
,
considering
the
way
that
men
live
in
the
world
,
for
one
to
suspend
his
judgment
amongst
so
many
truths
,
and
so
many
falshoods
universally
acknowledged
,
and
to
apply
himself
to
no
side
.
There
is
likewise
weakness
to
follow
only
the
sentiments
of
others
,
and
to
become
a
slave
to
all
their
opinions
:
but
it
is
a
far
more
dangerous
condition
,
to
be
hardened
by
a
spirit
of
pride
,
against
that
inclination
which
man
naturally
hath
to
be
perswaded
by
reason
and
truth
,
so
as
to
believe
nothing
,
and
to
doubt
of
every
thing
.
I
like
not
that
blind
submission
of
the
Disciples
of
Pythagoras
,
who
reasoned
no
more
after
that
he
had
spoken
:
his
authority
served
them
for
reason
.
Those
imperious
ways
,
which
force
men
to
yield
,
are
fitter
to
overturn
the
mind
,
than
to
instruct
it
.
For
,
if
we
speak
properly
,
all
the
liberty
that
man
hath
,
is
his
right
to
judge
of
things
as
he
pleases
;
and
there
is
nothing
that
depends
on
himself
but
the
use
which
he
makes
of
his
opinion
.
All
these
excesses
are
blame-worthy
in
a
Philosopher
,
who
ought
to
mind
nothing
,
but
to
hear
reason
,
and
find
out
truth
.
It
is
true
there
are
some
spirits
,
who
stand
in
need
of
exercise
and
nourishment
that
they
may
be
employed
:
all
goes
well
with
them
,
even
false
Notions
,
empty
Imaginations
,
chimerical
Designs
,
and
rather
than
have
nothing
to
think
on
,
they
amuse
themselves
with
the
Visions
of
others
,
their
own
heads
having
nothing
to
present
them
with
for
entertainment
.
From
this
Character
men
stumble
on
another
more
pernicious
,
which
is
a
levity
in
believing
every
thing
.
Let
us
avoid
these
extremities
;
let
us
examine
what
is
doubtful
,
but
let
us
give
our
assent
to
what
is
true
:
let
us
never
be
imposed
upon
by
conjectures
,
but
let
us
not
resist
evidence
;
and
let
us
above
all
things
consult
reason
and
common
sense
,
which
are
the
surest
means
to
attain
to
the
knowledge
of
the
truth
.
XXXI
.
When
we
seriously
examine
the
motives
that
incline
most
part
of
Philosophers
to
espouse
a
Party
in
the
Opinions
which
are
publickly
professed
,
we
find
in
their
conduct
nothing
less
than
Philosophy
:
For
it
is
often
without
deliberation
,
without
choice
,
before
maturity
of
age
,
by
chance
,
and
even
sometimes
without
thinking
on
it
,
that
they
cleave
to
an
Opinion
.
As
it
commonly
happens
to
those
who
come
to
be
of
a
Sentiment
,
by
the
Cloaths
they
wear
,
by
the
Country
they
belong
to
,
by
the
company
they
keep
,
by
the
interest
of
the
course
of
life
they
follow
,
by
the
Cabal
that
wheadles
them
,
by
the
Croud
that
draws
them
along
,
by
the
Torrent
that
hurries
them
,
and
always
by
any
other
Consideration
than
that
of
Reason
and
Prudence
.
Wherein
they
are
like
those
Philosophers
,
of
whom
Cicero
speaks
drollingly
;
ad
quamcunque
disciplinam
quasi
tempestate
delati
,
ad
eam
tanquam
ad
saxum
adhaerescunt
:
who
stick
to
an
Opinion
,
as
men
tossed
in
a
storm
cleave
to
the
Rock
on
which
the
tempest
has
cast
them
.
By
this
means
men
submit
themselves
to
the
tyranny
of
prepossession
,
because
they
want
strength
of
discerning
to
set
them
above
prejudices
:
they
forsake
their
own
judgment
,
to
be
led
by
the
fancies
of
another
:
they
defend
with
heat
,
what
they
have
undertaken
without
Reason
;
and
maintain
rashly
what
they
have
embraced
inconsiderately
.
And
when
one
is
prepossessed
by
a
sentiment
,
he
makes
it
a
senseless
point
of
honour
to
maintain
a
foolish
opinion
.
It
happens
even
sometimes
,
that
the
animosity
of
Parties
puts
a
spirit
into
those
that
have
none
;
and
that
many
times
they
have
no
other
talent
,
nor
other
reason
,
but
the
bitterness
whereby
they
are
animated
.
To
conclude
,
these
rash
and
fortuitous
embracings
of
the
sentiments
of
others
,
look
so
ridiculously
,
that
it
were
far
better
not
at
all
to
be
a
Philosopher
,
than
to
be
one
of
that
stamp
.
The
choice
that
is
to
be
made
in
these
occasions
,
is
to
make
none
at
all
.
For
a
Philosophy
so
little
founded
on
reason
is
but
a
mere
debauchery
of
Wit
,
and
real
weakness
.
XXXII
.
Truth
is
now-a-dayes
so
persecuted
by
all
the
disguises
of
the
Age
,
that
men
have
not
ingenuity
enough
to
speak
candidly
,
or
courage
to
be
sincere
.
He
must
be
resolute
that
would
be
a
Philosopher
in
good
earnest
.
It
is
a
greatness
of
soul
to
speak
as
one
thinks
,
and
think
as
one
speaks
;
as
that
Roman
did
,
of
whom
Quintilian
speaks
,
Scias
eum
sentire
quae
dicit
;
You
may
be
assured
he
speaks
what
he
thinks
.
A
Moral
Philosophy
from
the
hand
of
so
candid
a
man
would
have
been
of
great
force
,
and
the
loss
of
the
Treatise
of
Vertue
which
he
composed
is
great
:
for
never
man
spake
with
greater
freedom
than
he
.
He
imitated
that
strain
of
Socrates
,
who
could
not
disguise
his
sentiments
.
Men
are
never
subject
to
speak
against
their
Consciences
but
when
they
are
weak
:
interest
,
passion
,
head-strongness
,
prejudice
,
the
torrent
of
custome
,
dependance
,
are
the
most
usual
obstacles
to
sincerity
,
and
the
purity
of
our
judgments
.
Such
kinds
of
weaknesses
only
make
men
forsake
their
own
sentiments
,
to
embrace
the
Opinions
of
others
:
And
it
is
but
a
lowness
of
Spirit
,
and
a
base
complaisance
that
make
men
square
their
Opinions
,
by
the
judgment
of
those
they
depend
on
,
and
whom
they
desire
to
please
.
The
truth
is
the
most
lovely
of
all
Philosophies
,
is
to
know
how
to
live
;
that
is
,
to
accommodate
ones
self
to
persons
,
affairs
,
and
seasons
,
as
reason
requires
it
:
Yet
that
is
to
be
done
freely
and
without
constraint
;
that
we
may
not
imitate
those
weak
souls
,
whose
sentiments
on
every
thing
are
borrowed
,
and
who
abase
themselves
to
condescend
to
Opinions
,
to
which
they
can
hardly
submit
,
because
they
want
courage
to
retain
their
entire
liberty
.
So
servile
a
kind
of
Philosophy
is
but
a
counterfeit
wisdom
.
Such
was
that
of
the
Senators
,
who
lived
under
Tiberius
and
Nero
,
of
whom
Tacitus
speaks
;
who
having
prostituted
themselves
to
the
most
infamous
kind
of
flattery
,
put
on
the
Mask
of
Philosophy
to
save
them
from
persecution
,
wanting
courage
to
be
true
Philosophers
,
and
truly
to
speak
their
Judgments
in
the
Senate
.
XXXIII
.
Disputation
is
an
Art
set
in
vogue
by
the
Schooles
to
rouse
Youth
,
and
to
exercise
their
Wits
:
it
serves
to
inculcate
reason
to
these
that
understand
it
not
,
and
to
impose
silence
on
bablers
;
but
it
serves
likewise
to
feed
animosity
,
to
give
a
fair
colour
to
all
sorts
of
passion
,
and
to
maintain
opinionativeness
,
in
despight
of
Truth
and
sound
Judgment
.
There
is
no
Philosopher
who
becomes
not
by
this
fine
Art
,
a
man
for
progress
,
and
clearing
of
doubts
.
For
every
disputant
may
undertake
to
perswade
others
of
his
Opinion
by
noise
,
when
Reason
fails
him
.
In
fine
,
disputation
,
as
all
things
else
,
has
its
good
and
evil
:
so
that
without
pretending
to
condemn
it
,
let
us
imploy
it
to
those
uses
wherein
it
may
do
good
.
But
let
us
open
the
eyes
of
rational
men
,
that
we
may
not
abuse
them
;
for
most-times
men
only
dispute
,
because
they
understand
not
one
another
.
Thales
has
vacuity
in
horrour
,
Democritus
bogles
not
at
it
;
let
them
but
mutually
explain
themselves
,
and
they
are
good
friends
.
Epicurus
believes
his
senses
too
much
,
Empedocles
believes
them
not
at
all
:
they
shall
dispute
no
more
,
when
they
have
once
agreed
upon
it
what
the
errour
is
,
which
hinders
the
belief
that
should
be
given
them
.
Let
us
make
a
Cartesia●…
understand
,
what
sense
and
sensation
is
,
and
he
shall
easily
allow
that
a
Horse
is
a
Beast
,
though
now
he
believes
it
not
.
Men
have
disputed
almost
three
hundred
years
about
Liberty
,
because
as
yet
they
are
not
agreed
what
it
is
:
Let
us
make
appear
to
Philosophers
and
Divines
,
who
have
spoken
of
it
so
differently
,
wherein
it
consists
,
and
they
shall
speak
in
the
same
Language
.
For
in
fine
,
when
men
have
reason
,
and
are
agreed
about
principles
,
there
is
no
more
disputing
.
That
great
Diversity
of
Opinions
which
reign
in
the
World
,
proceeds
only
from
the
different
manner
that
Men
think
and
speak
of
them
.
This
made
Aristotle
say
,
that
when
two
rational
men
are
of
a
different
sentiment
,
it
is
commonly
because
they
speak
differently
;
and
all
disputation
is
more
about
words
than
things
.
XXXIV
.
Though
the
Philosophy
which
is
taught
in
the
Schools
at
present
,
with
that
method
of
disputation
introduced
there
,
hath
been
much
censured
by
Ramus
,
a
Professor
of
the
University
of
Paris
,
about
the
end
of
the
last
Age
,
by
Gassendus
in
the
beginning
of
the
present
,
and
generally
by
all
the
modern
Natural
Philosophers
of
any
reputation
;
because
it
hath
suffered
much
of
the
purity
of
the
Doctrine
of
Aristotle
to
be
corrupted
by
its
Professors
,
who
profess
themselves
to
be
his
greatest
Followers
:
yet
for
all
that
I
still
think
it
the
most
convenient
,
in
regard
of
the
way
that
men
live
in
at
present
,
yea
and
the
most
proper
for
Youth
,
at
the
age
that
they
apply
themselves
to
it
;
because
that
after
all
that
hath
been
said
,
it
stamps
on
the
mind
an
impression
of
order
,
to
make
men
speak
exactly
,
and
with
method
of
every
thing
:
it
teaches
us
to
reduce
unto
certain
principles
the
matters
we
treat
of
,
that
we
may
methodically
deliver
our
opinions
:
it
exercises
the
spirits
of
youth
by
the
subtleties
of
Logick
and
Metaphysick
,
in
the
only
way
that
they
are
capable
of
:
it
gives
them
but
an
abridgment
of
Moral
Philosophy
,
whilst
their
understanding
is
not
ripe
enough
to
support
a
long
deduction
of
Conclusions
,
which
are
entertainments
too
serious
and
calm
for
the
heat
and
edge
of
youth
;
which
is
an
age
of
too
little
experience
,
to
delight
in
the
contemplation
of
the
Works
of
Nature
by
a
serious
study
of
Natural
Philosophy
,
and
of
too
narrow
a
capacity
to
comprehend
the
vast
extent
of
humane
Affairs
.
It
were
however
to
be
wished
,
that
that
part
of
Philosophy
were
handled
more
methodically
in
the
Schools
,
and
that
the
most
important
Experiments
and
Observations
of
Nature
were
more
particularly
discussed
:
But
it
often
comes
to
pass
that
Masters
affect
to
teach
useless
things
,
to
make
it
be
thought
that
they
will
not
forget
the
necessary
.
However
,
the
method
that
is
at
present
in
use
,
might
be
brought
to
greater
perfection
:
but
that
perfection
is
only
to
be
expected
from
the
genius
and
candour
of
the
Professors
,
who
can
wave
things
indifferent
,
and
insist
on
what
is
essential
,
according
to
the
measure
of
knowledge
that
experience
may
furnish
them
with
.
For
matters
being
in
the
state
they
are
,
there
is
no
great
reason
to
expect
as
to
that
a
well-adjusted
Reformation
.
To
conclude
,
it
is
probable
that
the
Laws
,
which
suffer
no
innovation
in
the
use
of
things
universally
established
,
will
not
countenance
any
other
method
,
but
what
is
now
at
present
followed
in
the
Universities
;
that
they
may
not
allow
too
great
a
freedom
to
the
passion
that
men
have
naturally
for
new
Opinions
,
the
tendency
whereof
is
of
dangerous
consequence
in
a
well-ordered
state
;
especially
considering
that
Philosophy
is
one
of
the
instruments
whereof
Religion
makes
use
in
explaining
its
decisions
,
as
we
shall
see
at
the
end
of
this
Treatise
.
These
are
the
Reflexions
which
we
have
made
on
Philosophy
in
general
:
Let
us
now
proceed
to
these
which
are
to
be
made
on
the
parts
of
Philosophy
severally
.
The
end
of
the
first
Part
.
Reflexions
ON
LOGICK
.
I.
LOGICK
may
be
said
to
be
the
first
ray
of
Evidence
,
and
the
first
draught
of
Method
,
that
is
displayed
on
Sciences
:
because
its
business
is
to
form
the
judgment
,
which
is
the
usual
instrument
that
the
mind
employs
in
reasoning
truly
,
and
in
discerning
truth
and
falshood
exactly
,
by
distinguishing
what
is
simple
from
what
is
compound
,
and
what
is
contingent
from
what
is
necessary
.
And
seeing
this
Art
is
the
source
from
whence
flows
certainty
,
there
is
but
little
security
in
all
the
Reasonings
of
men
without
its
assistance
.
So
that
its
chief
office
is
to
discover
truth
,
and
make
Reason
palpable
.
But
that
Art
became
counterfeit
by
the
character
of
the
spirits
of
those
that
first
made
use
of
it
:
That
ray
,
though
pure
and
incorruptible
in
it self
,
was
corrupted
;
and
humane
Reason
,
which
submitted
it self
to
that
conduct
,
fell
into
Errour
,
by
the
bad
use
it
made
of
that
Science
.
Insomuch
that
Logick
,
which
was
only
invented
to
imprint
a
Character
of
justness
on
the
mind
,
did
help
to
mislead
it
:
and
the
first
Precepts
of
Dialectick
which
were
given
to
men
for
a
Rule
,
served
as
snares
laid
for
them
,
to
make
them
fall
into
Errour
.
For
as
there
is
nothing
so
secret
as
the
thoughts
,
so
men
found
the
art
to
disguise
them
into
a
thousand
shapes
;
as
may
be
seen
in
the
History
and
Revolutions
of
this
Science
.
II
.
The
first
Philosophers
who
made
more
use
of
reason
than
reasoning
,
addicted
themselves
so
much
to
the
study
of
Natural
Philosophy
,
that
they
minded
Logick
but
little
:
they
reasoned
in
their
observations
,
without
knowing
the
Art
of
reasoning
.
There
was
no
Logick
in
use
in
the
School
of
Pythagoras
,
but
his
sole
Authority
;
his
Disciples
were
silent
when
he
had
spoken
.
It
is
true
,
Apuleius
pretends
that
Plan
took
his
first
Notions
of
Logick
from
the
Pythagoreans
.
But
Aristotle
assures
us
,
that
though
there
be
exact
enough
Definitions
to
be
found
in
their
writings
,
yet
they
knew
not
Dialectick
,
whereof
the
Art
was
not
then
discovered
,
nor
the
Rules
established
.
Zeno
Eleates
—
a
man
of
a
quick
and
subtile
Spirit
,
was
the
first
that
found
in
discourse
that
natural
connexion
of
principles
and
consequences
,
which
he
reduced
into
an
Art
,
as
Plato
testifies
and
Proclus
confirms
.
From
whence
it
appears
that
the
Logick
of
Zeno
consisted
in
observing
the
dependance
which
propositions
have
one
on
another
,
and
upon
that
observation
to
rank
them
in
their
natural
order
.
That
was
his
Method
;
he
explained
nothing
but
by
way
of
Dialogue
,
and
brought
in
two
or
three
Persons
,
who
by
questions
and
answers
made
a
Methodical
Reasoning
on
every
thing
:
and
from
this
Art
,
he
was
the
first
that
called
that
Science
Dialectick
;
whereby
the
way
of
handling
Philosophy
in
verse
which
was
used
before
,
ceased
.
For
in
Dialogue
Men
found
the
means
to
retain
an
agreeable
air
,
without
losing
Solidity
:
and
that
way
Plato
followed
,
as
the
most
proper
for
instruction
.
The
custome
was
to
interrogate
him
whom
they
taught
,
and
to
make
him
answer
according
to
his
Cpacity
.
Zeno
who
was
subtle
,
mingled
a
quaint
and
captious
air
with
his
Method
,
whereby
he
puzled
the
mind
.
Protagoras
,
the
Disciple
of
Zeno
,
who
had
likewise
Democritus
for
Master
,
refined
that
Method
,
and
made
it
still
more
nice
by
his
Sophisms
;
for
wanting
solidity
he
endeavoured
to
be
subtile
,
and
coming
short
of
a
Philosopher
,
he
set
up
for
a
Sophist
.
Aristotle
sayes
that
he
framed
common-places
of
questions
and
answers
,
whereof
he
made
an
Art
to
surprize
and
perplex
the
mind●…
Simon
that
famous
Artist
of
Athens
,
of
whom
Socrates
speaks
so
much
,
and
Crito
his
friend
,
were
likewise
the
Disciples
of
Zeno
and
great
Dialecticians
,
as
Diogenes
Laertius
assures
us
.
III
.
Euclide
of
Megara
subtilized
more
all
the
subtility
of
Dialectick
;
and
added
to
it
a
brisker
way
of
disputing
by
giving
more
heat
to
his
discourse
:
he
drove
that
even
to
excess
,
which
gave
occasion
to
Timon
to
reproach
him
,
for
having
inspired
into
those
of
Megara
,
{αβγδ}
,
a
rage
of
disputation
,
by
that
Captious
and
Sophistick
Logick
that
he
taught
them
,
which
Socrates
approved
not
,
because
there
was
no
Sincerity
in
that
way
.
It
was
Euclide
and
his
Scholar
Eubulides
,
who
invented
the
Sophisms
,
which
became
since
so
famous
in
the
Schools
,
whereof
Diogenes
Laertius
makes
mention
;
which
after
all
have
nothing
real
but
their
subtility
,
as
the
Dilemma
,
the
Horned
Argument
,
the
Sorites
,
these
so
famous
Megarick
interrogations
,
of
which
Plutarch
speaks
;
and
all
the
Pettifoggings
of
that
kind
,
which
made
Dialectick
so
contemptible
at
Athens
,
Socrates
was
obliged
to
render
it
ridiculous
in
his
discourses
against
the
Sophists
,
to
the
end
he
might
undeceive
mens
minds
in
the
Opinion
thereof
.
From
Euclide
Demosthenes
learnt
the
Art
of
the
Dilemma
,
and
these
pressing
ways
that
rendered
him
so
vehement
in
that
manner
of
Eloquence
which
he
followed
.
The
Logick
of
Plato
,
which
is
the
same
with
that
of
Socrates
,
consists
more
in
Examples
than
Precepts
;
it
hath
nothing
that
is
particular
for
reasoning
,
because
Socrates
valued
not
that
part
of
Philosophy
.
Though
both
of
them
placed
the
first
discerning
of
Truth
and
Falshood
in
the
senses
;
yet
they
pretended
that
the
mind
ought
to
judge
thereof
,
and
that
Men
should
only
refer
themselves
to
that
Judgment
:
because
that
without
sticking
on
the
surface
of
things
,
it
penetrated
into
the
eternal
and
immutable
principle
of
them
,
which
they
called
the
Idea
,
and
which
alone
they
established
as
the
rule
of
the
distinction
which
should
be
made
in
the
Judgment
of
things
.
But
seeing
the
Soul
of
Man
was
but
a
small
spark
of
the
Universal
Soul
of
the
World
,
and
according
to
them
,
a
Beam
of
the
Divinity
;
they
thought
that
that
particle
united
to
its
principle
was
ignorant
of
nothing
;
but
that
entring
into
the
Body
,
by
that
alliance
it
contracted
Ignorance
and
Impiety
,
from
which
Logick
served
to
purify
it
.
Alcinous
who
explains
exactly
enough
the
Dialectick
of
Plato
,
says
,
That
that
Philosopher
made
use
of
Division
,
Definition
,
and
Induction
,
to
remount
to
the
Fountain-head
of
first
Truth
,
from
whence
he
drew
his
principles
,
to
the
end
he
might
think
and
speak
wisely
of
every
thing
;
and
that
that
was
his
most
usual
Method
.
Division
was
as
a
ladder
,
whereby
to
ascend
from
sensible
things
to
things
intellectual
.
Definition
was
a
way
to
lead
from
things
demonstrated
,
to
those
that
were
not
:
and
Induction
the
means
to
find
the
truth
by
the
principle
of
suppositions
.
For
by
Division
he
came
to
Definition
,
and
by
Definition
to
Induction
and
Demonstration
.
And
Diogenes
Laertius
assures
us
,
that
that
was
the
most
general
way
which
Plato
made
use
of
in
making
his
Demonstrations
.
Cicero
and
Quintilian
are
of
the
same
Opininion
.
However
,
it
must
be
granted
,
that
Socrates
in
his
manner
of
reasoning
addicted
himself
more
to
Interrogations
than
Answers
;
because
the
Character
of
his
Mind
was
fitter
to
raise
,
than
to
resolve
difficulties
.
Moreover
,
it
appears
by
the
Principles
of
the
Logick
of
Socrates
and
Plato
,
which
allowed
no
truth
but
in
the
Ideas
,
that
all
their
School
made
Profession
of
knowing
nothing
;
because
that
Men
cannot
judge
of
single
and
Individual
beings
,
but
by
the
senses
which
are
fallacious
:
So
that
the
Disciples
of
Plato
placed
all
their
Logick
in
not
believing
any
thing
too
slightly
,
and
in
retaining
the
entire
Liberty
of
Judgment
,
among
the
uncertainties
which
are
found
almost
in
every
thing
.
And
in
fine
,
upon
that
great
maxime
of
a
general
Incomprehensibility
of
all
things
,
was
the
Academy
reformed
under
Lacydes
and
Arcesilas
,
and
the
Sect
of
the
Scepticks
and
Pyrrhonists
raised
,
who
doubted
of
things
that
were
most
certain
.
The
Academicks
understood
very
well
,
that
nothing
could
be
understood
;
the
Pyrrhonists
did
not
so
much
as
understand
that
.
And
so
far
the
Principles
of
the
Logick
of
Plato
trained
on
the
minds
of
men
.
IV
.
There
appeared
nothing
before
Aristotle
,
regulated
and
setled
in
Logick
.
That
sublime
and
intelligent
genius
so
sounded
the
Abyss
of
the
mind
of
Man
,
that
he
discovered
all
its
movements
,
by
the
exact
distinction
that
he
made
of
the
operations
thereof
.
Men
had
not
as
yet
launched
out
into
the
Ocean
,
nor
known
the
depth
of
the
thoughts
of
man
.
Aristotle
was
the
first
that
discovered
that
new
way
of
attaining
to
Science
by
the
evidence
of
Demonstration
,
and
of
proceeding
geometrially
to
demonstration
by
the
infallibility
of
Syllogism
,
the
most
accomplished
work
and
the
greatest
attempt
of
the
Wit
of
Man
.
Thus
you
have
an
abridgment
of
the
Art
and
Method
of
the
Logick
of
Aristotle
,
which
is
so
sure
,
that
without
it
,
one
can
have
no
perfect
assurance
in
reasoning
,
and
which
is
a
rule
to
make
men
just
and
exact
in
conceiving
what
is
to
be
conceved
.
But
what
Road
hath
he
taken
to
attain
to
that
,
and
what
Art
hath
he
employed
to
fix
the
mind
of
man
naturally
volatile
,
and
to
render
it
inexpugnable
in
what
it
knows
?
It
behoved
him
first
to
remove
all
ambiguity
and
equivocation
from
expression
,
make
a
perfect
Demonstration
of
Humane
Reasoning
,
which
has
no
better
Foundation
than
Words
and
Thoughts
cloathed
with
all
their
imperfections
,
and
to
give
the
greatest
solidity
of
Science
to
the
most
uncertain
and
undetermined
matter
that
can
be
imagined
.
He
marches
in
the
pursuit
of
that
design
by
ways
then
unknown
to
Reason
,
and
whereof
before
him
there
was
hardly
any
tract
:
he
removes
from
the
thoughts
all
the
defects
whereby
expression
is
able
to
impose
upon
any
man
,
and
disperses
all
the
mists
wherewith
the
imagination
may
offuscate
the
mind
.
For
that
end
in
the
Book
of
Interpretation
which
is
a
kind
of
rational
Grammar
,
he
examines
the
vertue
and
signification
of
words
;
in
the
Categories
he
forms
the
true
notions
of
terms
,
to
prepare
them
for
Division
and
Definition
,
by
reducing
them
to
their
natural
sense
;
in
his
Books
of
Analyticks
,
he
lays
down
the
rules
of
the
Modal
Conversion
of
all
sorts
of
propositions
,
and
of
the
different
Figures
of
Syllogism
,
whereof
he
setles
the
principal
grounds
on
three
Axioms
of
his
Logick
:
and
all
that
constructure
is
purely
a
work
of
his
own
.
He
demonstrates
nothing
in
his
Book
of
Categories
,
which
are
but
dispositions
to
Demonstration
:
he
demonstrates
nothing
in
his
Book
of
Interpretation
,
but
the
principle
of
contradictory
propositions
:
but
in
the
Books
of
Analyticks
his
conceptions
are
almost
so
many
demonstrations
,
and
his
demonstrations
so
many
principles
.
The
Topicks
are
but
common
places
of
dialectick
or
probable
Arguments
.
The
Elenchs
are
all
the
Sophisms
imaginable
in
their
source
.
The
two
rules
which
he
establishes
for
the
perfect
composition
of
a
Syllogism
,
are
,
That
there
ought
to
be
nothing
false
in
the
matter
,
nor
nothing
faulty
in
the
form
.
His
manner
of
writing
has
nothing
of
the
faintness
of
the
discourse
of
Plato
,
nor
of
the
diffused
stile
of
his
Age
;
all
is
vigorous
and
close
.
In
fine
,
that
pure
Geometrical
Method
of
Demonstration
,
which
he
followed
,
hath
appeared
always
so
exact
,
that
it
hath
been
used
by
the
learned
in
all
Sciences
,
as
the
most
solid
,
and
most
consonant
to
the
usual
manner
of
reasoning
:
and
that
construction
of
Syllogism
,
which
is
the
true
Logick
of
Aristotle
,
is
so
perfect
in
its
kind
,
that
nothing
can
have
since
been
added
to
it
,
or
diminished
from
it
,
without
corrupting
the
same
.
Men
of
sound
Judgment
can
admit
of
no
other
manner
,
nor
no
other
principles
of
reasoning
,
but
those
of
Aristotle
.
And
seeing
in
all
Ages
men
have
disputed
against
reason
,
because
it
is
Opinion
commonly
that
swayes
the
World
;
the
Learned
Ages
have
been
only
distinguished
from
others
,
by
the
esteem
they
have
had
of
the
Logick
of
Aristotle
.
For
,
to
speak
the
truth
,
what
he
hath
done
for
the
rectifying
of
reason
,
by
cutting
off
equivocation
from
terms
,
and
confusion
from
conceptions
,
is
one
of
the
greatest
Master-pieces
of
Humane
Reason
;
it
must
notwithstanding
be
acknowledged
,
that
the
principal
scope
of
that
Logick
is
not
so
much
to
teach
man
the
Art
of
reasoning
,
which
he
knows
naturally
,
as
to
give
rules
for
examining
false
reasonings
,
that
they
may
be
well
distinguished
from
the
true
,
and
to
guard
one
against
the
Sophisms
of
Zeno
and
Parmenides
.
For
there
was
forged
in
his
time
a
false
method
of
reasoning
,
which
the
Sophists
put
in
vogue
,
and
which
he
endeavours
to
overthrow
by
making
it
known
.
Upon
this
Idea
all
the
design
of
his
Logick
does
move
,
that
he
may
form
the
Laws
of
an
Art
which
gives
Laws
to
all
others
.
V.
The
School
of
Zeno
exercised
themselves
so
much
in
Dialectick
,
that
the
Sect
of
the
Stoicks
subtilized
more
upon
it
,
than
all
the
other
Sects
besides
.
It
was
perhaps
the
difficulty
they
had
to
maintain
their
imaginary
Morality
,
which
obliged
them
to
supply
by
their
subtlety
what
was
wanting
in
solidity
to
their
Doctrine
.
So
they
added
to
the
Artifices
of
Zeno
Eleates
,
to
the
wranglings
of
Euclid
of
Megara
,
and
to
the
quaintness
of
Socrates
,
all
the
artifice
of
Cleantes
and
Chrysippus
,
the
greatest
Dialecticians
that
ever
were
,
that
they
might
make
to
themselves
a
new
Logick
.
To
that
it
was
properly
that
they
bent
all
their
wit
,
says
Cicero
,
that
they
might
make
to
themselves
an
artificial
Reason
,
having
but
little
real
to
maintain
the
false
wisdom
of
their
Philosophy
:
it
may
be
said
that
they
bristled
their
wit
with
all
the
prickles
of
Dialectick
,
to
arm
themselves
against
their
Adversaries
,
and
that
they
became
the
most
redoubtable
Pettifoggers
of
the
School
,
that
they
might
safely
be
the
greatest
amplifiers
,
in
the
notion
that
they
forged
to
themselves
of
their
wise-man
.
Nor
did
any
thing
give
greater
reputation
to
their
opinion
,
than
the
art
that
they
employed
to
defend
it
.
They
altered
nothing
of
the
grounds
of
the
Dialectick
of
Aristotle
;
except
that
they
added
to
the
Syllogism
,
which
was
of
common
use
amongst
them
,
a
more
animated
air
of
disputation
,
by
quick
,
short
,
and
pressing
Interrogatories
,
which
gave
great
vigour
to
their
reasonings
.
That
knacky
and
nice
humour
which
held
them
commonly
,
made
them
turn
all
their
Dialectick
into
perverse
sophistication
,
that
they
might
invent
new
modes
of
Syllogism
less
natural
,
but
more
captious
than
those
of
Aristotle
.
It
is
pretended
,
that
Chrysippus
was
so
much
addicted
to
that
Science
,
that
he
alone
wrote
of
it
above
three
hundred
Volumes
:
but
he
weakened
the
strength
of
it
,
says
Seneca
,
by
too
much
refining
.
It
was
he
and
his
Successors
who
first
brought
in
vogue
the
formalities
and
virtual
distinctions
:
it
is
true
,
that
by
the
vivacity
of
their
wit
they
gave
too
great
authority
to
the
imagination
,
which
makes
things
always
greater
than
they
are
,
by
giving
too
much
vertue
to
expressions
,
and
too
great
a
power
to
terms
.
There
was
nothing
but
words
and
their
signification
disputed
of
in
their
Schools
.
And
thereby
they
became
the
first
Authors
of
that
Philosophy
,
which
was
revived
by
the
Nominalists
in
these
last
Ages
:
at
least
they
have
much
resembled
one
another
in
their
way
of
subtilizing
too
much
on
the
terms
they
made
use
of
.
But
that
Dialectick
which
consisted
almost
altogether
in
words
,
made
the
Stoicks
somewhat
superficial
;
and
placed
all
their
Philosophy
on
their
lips
.
Yet
seeing
the
Logick
of
Aristotle
was
long
unknown
,
because
his
Writings
were
so
;
the
Logick
of
Zeno
passed
current
in
the
following
Ages
more
than
any
other
;
it
was
even
the
first
that
was
taught
at
Rome
.
And
it
is
on
these
subtleties
of
Logick
,
that
Plautus
plays
in
several
places
of
his
Comedies
,
as
Cicero
did
afterwards
in
many
parts
of
his
Works
.
For
the
Stoicks
by
reason
of
their
subtlety
were
decryed
at
Rome
.
VI
.
Epicurus
fell
upon
a
method
of
reasoning
less
artificious
,
but
more
delicate
than
that
of
Zeno
.
What
Cicero
objects
to
him
that
he
despised
Dialectick
,
is
not
true
but
in
respect
of
that
of
the
Stoicks
,
which
he
approved
not
,
because
he
found
it
to
be
punctilious
.
Epicurus
took
a
plainer
way
.
That
analytical
method
of
division
and
argumentation
introduced
by
Aristotle
was
unknown
to
him
,
which
rendred
him
weak
in
dispute
.
He
sought
truth
only
by
the
senses
,
which
he
called
the
first
natural
light
of
man
;
and
that
was
his
first
Rule
,
as
reflexion
on
the
judgment
of
the
senses
was
his
second
.
And
as
he
did
acknowledge
two
kinds
of
truth
,
the
one
Natural
and
the
other
Moral
;
so
he
would
have
the
senses
distinguish
what
is
real
,
and
the
appetite
,
which
is
the
way
by
which
the
heart
declares
it self
,
pursue
what
is
good
and
convenient
for
its
state
:
and
that
is
it
which
he
calls
Moral
Truth
.
This
is
in
general
the
ground
of
his
Doctrine
;
and
these
are
its
Principles
.
1.
That
sense
cannot
be
deceived
;
because
the
impression
that
it
receives
from
the
object
is
always
true
,
being
wrought
by
a
sensible
species
:
but
that
the
reasoning
which
the
Soul
makes
upon
that
impression
may
be
false
.
2.
That
the
opinion
which
is
drawn
from
the
sensation
may
be
true
or
false
.
3.
That
it
is
true
when
the
judgment
of
the
senses
is
made
in
form
,
without
let
,
and
with
such
evidence
as
Reason
cannot
resist
;
and
that
it
may
be
false
,
when
it
wants
that
evidence
.
These
are
the
principal
Maxims
of
the
Logick
of
Epicurus
:
upon
which
he
grounds
the
different
reasonings
of
the
Soul
that
are
made
in
the
mind
,
according
to
the
sympathy
that
there
is
between
the
Spirit
and
the
Senses
.
It
is
only
,
says
he
,
upon
the
ideas
and
notices
which
the
Soul
receives
by
the
Senses
,
that
are
formed
the
doubt
or
opinion
,
the
obscurity
or
evidence
,
whereof
it
receives
the
impression
.
Moreover
that
way
of
anticipated
knowledge
,
which
he
calls
{αβγδ}
,
presumption
,
is
in
his
Doctrine
a
kind
of
Idea
of
things
individual
re-united
in
a
general
conception
:
from
whence
he
forms
the
rule
of
Definition
,
which
he
takes
to
be
the
only
way
of
attaining
to
knowledge
.
By
all
these
Principles
he
founded
a
more
natural
way
of
reasoning
than
the
other
Philosophers
did
.
It
is
true
that
he
grounded
a
part
of
the
simplicity
of
his
Logick
upon
the
perspicuity
of
terms
,
being
perswaded
that
all
disputes
did
commonly
proceed
but
from
the
ambiguity
of
Propositions
.
He
answered
all
Sophisms
by
the
sole
explication
of
the
words
.
For
when
men
understand
themselves
,
and
are
no
more
Beasts
,
there
is
no
more
disputing
.
But
he
was
careful
to
rectifie
the
defect
of
that
Principle
in
all
his
Reasonings
,
by
great
circumspection
.
And
Lucretius
,
who
in
his
Poem
explains
the
Doctrine
of
Epicurus
,
proposes
to
himself
more
than
fourteen
Objections
which
are
made
against
the
judgment
of
the
Senses
,
to
which
he
answers
so
clearly
in
his
fourth
Book
,
that
he
leaves
not
a
word
to
be
said
more
.
In
fine
,
plain
common
sense
,
maintained
by
some
natural
reflexions
,
was
all
the
art
of
Epicurus
:
he
made
not
so
much
ado
about
it
,
as
the
Stoicks
did
,
who
placed
a
part
of
their
wit
in
the
magnificence
of
their
expressions
,
whereby
they
became
ridiculous
to
the
Epicureans
.
VII
.
After
that
the
Writings
of
Aristotle
,
which
were
so
long
concealed
,
were
discovered
,
and
that
his
method
was
known
,
men
addicted
themselves
to
it
in
succeeding
times
,
as
to
the
solidest
and
surest
of
all
:
the
art
of
thinking
and
discoursing
appearing
in
it
,
in
its
highest
perfection
,
by
the
invention
of
Syllogism
;
to
which
all
the
meditation
and
reflexions
of
Philosophers
can
adde
nothing
.
Galen
himself
who
had
entertained
other
Notions
on
Logick
,
and
who
had
composed
a
new
Dialectick
,
which
is
lost
,
followed
at
last
that
of
Aristotle
,
and
gave
it
even
applause
and
reputation
:
and
that
new
Figure
of
Syllogism
,
which
he
invented
,
passed
only
for
an
indirect
method
of
demonstration
.
Alexander
Aphrodiseus
,
Simplicius
,
Ammonius
,
Philoponus
,
amongst
the
Greeks
;
Apuleius
,
S.
Augustine
,
Boetius
,
Thomas
Aquinas
,
and
many
others
amongst
the
Latines
aswell
as
the
Arabians
,
laboured
on
the
Logick
of
Aristotle
,
as
on
the
best
of
all
others
.
It
is
even
true
that
there
hath
been
nothing
said
rationally
since
on
that
Science
,
which
Aristotle
had
not
thought
on
before
:
and
it
may
be
affirmed
,
that
there
has
not
any
new
thing
almost
been
discovered
,
in
the
universal
oeconomy
of
the
operations
of
the
mind
,
since
that
Philosopher
hath
written
on
it
.
Upon
that
admirable
Model
also
was
framed
the
Sect
of
the
Scholasticks
or
Schoolmen
,
who
reigned
so
long
in
the
Schools
,
and
with
so
much
authority
.
It
is
true
that
there
happened
therein
a
Schism
between
the
Nominalists
and
Realists
:
but
both
of
them
in
their
disputes
reasoned
only
on
the
Principles
of
Aristotle
.
I
shall
say
nothing
of
the
Logick
of
Raymund
Lully
,
which
is
but
the
meer
gibrish
of
the
Cabal
,
and
a
ranking
up
of
words
in
an
order
that
is
but
arbitrary
,
and
which
hath
nothing
of
reality
:
it
is
an
art
of
speaking
of
all
things
without
judgment
,
and
of
discoursing
at
random
as
much
as
men
please
.
In
fine
,
it
is
a
very
extravagant
Notion
of
Logick
,
which
Peter
Montuus
pretends
to
have
been
copied
from
head
to
tail
,
from
an
Arabian
Philosopher
called
Abezebron
,
proper
to
puzzle
Antichrist
when
he
comes
into
the
world
.
Upon
this
fair
original
Raymund
Lully
formed
the
Idea
of
his
Logick
,
which
could
never
as
yet
make
men
any
thing
but
Enthusiasts
or
Ignorant
.
About
two
hundred
years
ago
Laurentius
Valla
undertook
to
reform
the
Logick
of
Aristotle
,
by
reducing
the
ten
Categories
into
three
,
and
cutting
off
the
third
Figure
of
Syllogism
.
He
succeeded
not
in
that
boldness
,
for
he
had
no
Followers
.
Ludovicus
Vives
undertook
another
Reformation
,
which
concerned
the
Schoolmen
more
than
Aristotle
;
but
likewise
without
success
.
Ramus
had
no
better
luck
in
his
design
of
overthrowing
the
credit
of
Aristotle
,
upon
the
Memoires
of
Valla
and
Vives
.
For
the
Idea
that
he
conceived
of
his
new
Dialectick
contains
nothing
rational
,
but
what
he
hath
borrowed
from
the
Dialectick
of
Aristotle
,
which
he
hath
corrupted
by
endeavouring
to
reform
it
.
Cardan
composed
a
Logick
,
upon
the
Logick
of
Aristotle
,
of
Hippocrates
,
of
Euclide
,
of
Ptolomy
,
and
of
Galen
;
but
that
Work
hath
nothing
in
it
that
is
good
,
but
what
he
hath
taken
from
the
geometrical
method
of
Aristotle
,
which
he
brings
into
it
.
VIII
.
We
shall
now
tell
you
our
thoughts
of
the
late
Dialecticians
.
The
Organ
of
Bacon
is
not
methodical
;
it
is
made
up
of
curious
conceits
,
which
proceed
only
from
an
excessive
passion
that
that
Author
hath
to
signalize
himself
by
new
sentiments
,
and
to
say
what
others
have
not
said
.
There
is
nothing
less
solid
than
the
four
Idols
,
which
he
makes
the
Principles
of
all
things
.
Every
thing
there
is
metaphorical
,
and
hardly
any
thing
proper
:
that
geometrical
way
of
reasoning
in
use
among
the
Schoolmen
is
unknown
to
him
.
But
the
Spaniards
,
who
are
the
Masters
of
other
people
in
the
matter
of
Reflexions
,
refined
Logick
so
much
in
the
last
Age
,
that
they
corrupted
the
Purity
of
Natural
Reason
,
by
the
subtilty
of
their
Reasonings
;
falling
into
empty
and
abstracted
speculations
,
which
had
nothing
of
reality
.
These
Philosophers
found
an
Art
of
enjoying
Reason
in
spight
of
common-sense
;
and
of
giving
a
colour
,
and
I
know
not
what
specious
paint
,
to
the
most
unreasonable
matters
.
It
was
not
now
,
as
heretofore
,
the
refining
the
knowledge
of
things
that
they
endeavoured
,
but
Conceptions
and
Terms
.
And
Disputation
became
thereby
so
full
of
wrangling
and
animosity
,
that
it
was
good
for
nothing
else
but
to
heat
the
Choler
,
and
blacken
the
Blood
of
Philosophers
.
Smiglesius
a
Polonian
Jesuit
,
was
one
of
the
first
that
wrote
at
the
same
time
both
most
subtilly
and
most
solidly
on
the
Logick
of
Aristotle
.
He
hath
by
the
Sagacity
of
his
Wit
dived
into
the
depth
of
that
Science
,
with
a
perspicuity
and
exactness
,
that
is
hardly
to
be
found
elsewhere
.
His
Logick
is
a
lovely
piece
.
The
other
Modern
Philosophers
are
more
addicted
to
Natural
Philosophy
than
Logick
:
but
there
is
nothing
more
extravagant
,
than
the
Treatise
which
Van
Helmont
hath
written
on
Logick
,
by
his
unreasonable
overthrowing
all
the
Principles
of
Aristotle
.
Descartes
began
a
Logick
which
is
not
compleated
:
Some
Fragments
thereof
have
remained
in
the
hands
of
one
of
his
Scholars
,
under
the
Title
of
Erudition
.
There
are
some
Lineaments
of
Dialectick
in
his
Method
,
where
he
sayeth
that
the
mind
of
man
being
limited
,
it
must
at
first
be
busied
about
simple
Objects
;
then
accustomed
by
little
and
little
to
the
knowledge
of
compound
Objects
,
and
to
distinguish
the
one
from
the
other
.
He
would
have
men
to
disengage
themselves
from
prejudices
,
enter
into
a
thought
of
doubting
of
every
thing
,
that
they
may
be
able
to
distinguish
what
is
true
from
what
is
false
.
His
first
Principle
,
I
think
,
therefore
I
am
,
which
he
proposes
as
the
first
evident
and
sensible
truth
,
if
it
be
narrowly
examined
,
hath
in
it
somewhat
defective
:
for
the
Proposition
,
I
think
,
being
to
be
reduced
to
this
,
I
am
thinking
;
that
is
to
say
,
I
am
,
therefore
I
am
,
makes
a
frivolous
sense
.
But
nevertheless
,
as
he
hath
raved
the
best
of
any
of
the
Moderns
,
so
what
he
hath
said
,
for
all
its
Noveltie
is
not
ill
devised
:
And
there
is
found
in
it
a
depth
of
Meditation
,
which
is
peculiar
to
himself
;
yet
there
is
nothing
less
Methodical
than
his
Discourse
concerning
Method
.
It
is
a
hodge-podge
of
Morality
,
Natural
Philosophy
,
and
Metaphysicks
,
which
establishes
hardly
any
thing
.
However
there
is
to
be
found
in
it
some
draughts
of
Sincerity
,
which
show
the
true
intention
of
his
mind
;
especially
when
he
most
ingeniously
says
,
That
Men
gain
nothing
by
Philosophy
but
the
means
to
speak
probably
of
every
thing
,
and
to
make
themselves
be
admired
by
the
less
knowing
.
The
Dialectick
of
Campanella
is
confused
and
perplexed
,
being
built
upon
the
Platforme
of
the
Averroists
,
whereof
he
framed
to
himself
too
abstracted
a
Notion
.
But
to
conclude
this
point
;
it
may
be
said
,
that
the
compleatest
Modern
piece
of
Logick
in
all
its
parts
,
is
that
which
Peter
Mounyer
,
a
Phisician
of
Grenoble
,
hath
published
on
the
Writings
of
Father
Fabri
a
Jesuit
.
There
is
nothing
more
Original
than
what
he
hath
written
,
chiefly
on
the
Art
of
Syllogism
,
and
Consequence
.
No
man
hath
hitherto
carried
that
Science
farther
,
nor
hath
more
exhausted
that
matter
by
the
almost
Infinite
Enumeration
of
all
the
modes
,
and
of
all
the
imaginable
connexion
of
terms
which
constitute
a
Syllogism
.
But
let
us
proceed
to
Moral
Philosophy
,
which
is
somewhat
less
obscure
and
more
real
.
The
end
of
the
second
Part
.
Reflexions
ON
Moral
Philosophy
.
I.
MORAL
Philosophy
teaches
the
way
of
living
,
as
Logick
the
manner
of
speaking
and
reasoning
;
the
one
regulates
the
thoughts
,
and
the
other
the
desires
of
the
Soul
.
Democritus
was
the
first
of
Philosophers
that
thought
it
strange
,
that
Man
who
was
ignorant
of
himself
,
amused
himself
about
the
study
of
the
Heavens
.
For
that
was
the
exercise
of
the
Philosophers
before
Socrates
,
who
began
first
to
mind
the
ordering
of
his
Manners
.
He
had
the
first
notion
of
it
from
Pythagoras
,
who
applyed
himself
to
Morality
whilst
he
observed
Nature
.
That
Science
which
he
learnt
from
the
Aegyptians
,
by
the
correspondence
that
he
had
with
their
Priests
,
was
not
his
greatest
delight
;
though
it
was
not
altogether
indifferent
to
him
.
The
design
of
that
Moral
Philosophy
of
his
aimed
at
the
purifying
of
the
mind
,
from
the
impurities
of
the
body
and
the
mists
of
imagination
,
by
the
study
of
Philosophy
,
which
he
called
a
meditation
on
death
;
it
was
also
the
most
pure
and
religious
,
but
the
least
exact
of
all
Moral
Philosophies
.
For
it
contained
only
bare
Maxims
,
without
order
and
connexion
:
and
his
Maxims
were
only
a
plain
interpretation
of
the
Worship
of
the
Gods
,
of
the
care
that
is
to
be
had
of
Parents
and
Friends
,
of
natural
honesty
,
of
modesty
,
probity
,
publick
interest
,
and
other
duties
of
life
.
And
by
the
Precepts
of
so
sound
Doctrine
he
formed
the
manners
and
minds
of
the
people
that
heard
him
.
St.
Jerome
saith
,
that
all
the
Morality
of
Pythagoras
is
comprehended
in
his
Poem
,
which
is
not
so
much
to
be
attributed
to
him
as
to
his
Scholars
:
we
have
an
abridgment
of
it
in
the
Commentary
of
Hierocles
on
that
Poem
.
This
Hierocles
was
Governour
of
Alexandria
under
Dioclesian
.
There
is
to
be
found
in
Longinus
a
hint
of
the
Morality
of
Pythagoras
,
which
gives
a
great
Idea
of
his
Doctrine
,
Do
always
good
:
and
never
lye
.
And
though
Aristotle
affirms
,
that
that
Philosopher
speaks
not
so
well
of
vertues
as
Socrates
did
:
yet
it
must
be
granted
,
says
Cicero
,
that
there
appeared
a
certain
Character
of
Wisdom
in
the
followers
of
Pythagoras
,
which
so
distinguished
them
from
other
Philosophers
,
that
at
Rome
under
the
first
Consuls
,
a
man
past
for
a
Pythagorean
when
he
had
a
composed
meen
;
and
what
Athenaeus
reports
of
the
Sobriety
of
these
Philosophers
,
hath
given
Antiquity
a
great
admiration
for
so
austere
a
Morality
.
II
.
Socrates
gave
Principles
to
the
Moral
Philosophy
,
which
Pythagoras
brought
from
Egypt
,
and
began
to
reduce
it
into
Method
,
by
the
distinction
which
he
made
of
Virtues
,
and
by
their
Definitions
.
The
other
Philosophers
that
went
before
him
,
studied
nature
.
Socrates
studied
himself
,
by
the
care
he
had
of
cultivating
his
Soul
more
than
his
Reason
,
and
of
improving
his
Manners
rather
than
his
Wit
.
He
had
a
wonderful
disposition
to
vertue
,
for
with
a
profound
Capacity
,
he
had
a
Modesty
and
Simplicity
that
rendred
him
amiable
to
all
men
.
That
familiar
Spirit
,
which
Apuleius
calls
the
God
of
Socrates
,
hath
given
occasion
of
much
discourse
concerning
the
Morality
of
that
Philosopher
.
Plato
pretended
that
it
was
a
kind
of
invisible
genius
that
guided
him
:
Tertullian
and
Lactantius
say
it
was
a
real
demon
:
Plutarch
assures
us
that
it
was
a
way
of
sneezing
to
the
right
or
left
,
which
served
Socrates
for
a
good
or
bad
Omen
in
any
thing
he
undertook
.
Maximus
of
Tyre
thinks
it
was
a
secret
instinct
of
his
Conscience
,
which
inclined
him
to
good
,
and
averted
him
from
evil
.
Pomponatius
judges
that
it
was
only
the
Planet
which
ruled
in
his
Nativity
.
And
Montanus
will
have
it
to
have
been
a
sudden
inclination
of
his
Will
,
and
a
kind
of
inspiration
,
which
served
for
foresight
to
that
Philosopher
in
surprises
,
an
intimation
in
doubts
,
and
a
guide
in
dangers
.
But
without
so
much
ado
,
it
is
probable
that
that
pretended
Spirit
of
Socrates
,
which
served
him
for
a
Conductor
in
his
actions
,
was
nothing
else
but
the
Prudence
which
he
had
acquired
by
his
Experience
in
things
,
and
the
Reflexions
he
made
on
their
Events
;
wherein
he
was
seldom
mistaken
.
Insomuch
that
it
hath
been
believed
of
him
,
what
Homer
would
have
us
believe
of
the
great
men
,
of
whom
he
speaks
in
his
Poems
;
to
whom
he
assigned
Deities
for
Guides
,
in
the
dangers
to
which
their
Valour
exposed
them
.
For
in
fine
,
the
Morality
of
Socrates
was
his
Demon
:
and
all
his
Art
consisted
in
his
Prudence
.
He
was
unjustly
condemned
to
death
,
for
want
of
Religion
.
His
ruine
,
saith
Plutarch
,
was
an
effect
of
his
Piety
;
and
he
became
only
suspected
of
irreligion
,
because
he
would
render
the
Philosophy
of
Pythagoras
purer
,
by
cutting
off
the
Fables
and
Superstitions
that
had
slipt
into
it
,
and
which
rendred
it
ridiculous
to
his
disciples
,
that
he
might
leave
nothing
in
it
but
what
was
reasonable
.
In
effect
Socrates
had
so
great
a
veneration
for
the
Gods
,
says
Cicero
,
that
Xenophon
having
consulted
him
,
if
he
should
follow
Cyrus
:
Mans
counsel
,
said
he
,
is
uncertain
,
you
must
advise
with
God
.
In
fine
,
the
Doctrine
of
Socrates
was
a
continual
Lesson
to
Vertue
,
whereof
the
most
part
of
other
Philosophers
speak
only
for
ostentation
,
or
policy
:
that
drolling
way
he
made
use
of
,
was
but
a
method
to
procure
attention
.
Morality
which
in
its
natural
austerity
would
have
been
apt
to
have
disgusted
people
,
invited
them
under
an
agreeable
appearance
:
the
seasoning
which
that
Philosopher
gave
to
the
dryness
of
his
Maxims
,
made
them
be
much
more
favourably
received
of
the
Publick
;
yea
and
thereby
he
avoided
that
stile
of
authority
and
arrogance
,
which
was
then
in
use
among
the
Sophists
,
as
an
odious
yoke
to
Reason
:
and
he
handled
with
so
little
seriousness
the
most
serious
matters
,
that
he
made
it
one
of
his
Maxims
to
do
so
,
knowing
very
well
that
the
surest
way
to
perswade
was
to
please
.
III
.
Plato
brought
Moral
Philosophy
still
to
greater
perfection
,
upon
the
Model
that
Socrates
had
left
him
:
For
by
his
Ideas
,
which
he
gave
to
every
thing
,
as
the
Universal
Principle
of
Philosophy
,
he
raised
all
Vertues
to
their
highest
perfection
.
In
his
Phedrus
he
explains
the
nature
of
Moral
Philosophy
,
the
end
whereof
is
to
purifie
the
mind
from
the
errours
of
imagination
,
by
the
reflexions
that
Philosophy
suggests
to
him
.
However
the
greatest
part
of
his
Dialogues
are
but
good
discourses
without
principles
,
but
which
fail
not
to
hit
the
mark
,
and
to
instruct
in
their
way
;
for
the
Morals
of
that
Philosopher
are
full
of
instructions
,
which
tend
always
either
to
countenance
Vertue
,
or
to
discourage
Vice
:
and
that
Morality
is
spread
in
all
his
discourses
,
though
there
be
nothing
in
it
extraordinary
singular
.
Some
pretend
that
the
Metamorphosis
of
Apuleius
his
Golden
Ass
,
is
an
Allegory
of
the
Moral
Philosophy
of
Plato
;
the
end
whereof
is
to
teach
that
Philosophy
serves
to
purifie
the
mind
,
and
to
purge
it
from
passions
,
and
those
grosser
sentiments
which
make
men
resemble
beasts
.
For
my
part
I
believe
no
such
thing
:
the
notions
of
it
are
too
impure
.
There
reigned
in
the
time
of
Plato
at
Athens
a
false
wit
,
introduced
by
the
Sophists
,
which
struck
at
Manners
aswell
as
Reason
.
Protagoras
was
a
Sophist
in
Discourse
,
and
Diogenes
in
Manners
:
all
his
Morality
was
counterfeit
,
there
was
nothing
but
arrogance
in
his
probity
,
and
ostentation
in
his
modesty
:
he
acted
the
severe
for
envy
of
Plato
,
whose
delicateness
he
endeavoured
to
censure
,
by
an
affectation
of
austerity
.
It
was
only
against
Vertue
and
Grandure
that
he
played
the
Philosopher
:
he
pitied
the
King
of
Persia
because
he
was
too
rich
:
Alexander
the
Great
seemed
to
him
unhappy
,
because
he
was
too
powerful
:
and
merit
and
good
fortune
put
him
out
of
humour
.
So
that
the
Morality
of
Diogenes
must
needs
have
been
extravagant
,
having
had
no
other
foundation
but
a
clownish
surliness
:
he
was
a
great
Hypocrite
,
and
in
reality
more
a
Bragadochio
than
Philosopher
.
So
that
Plato
by
the
solidity
of
his
Doctrine
and
Vertue
,
had
no
great
difficulty
to
overthrow
the
erroneous
Morality
of
Diogenes
,
and
of
the
Cynicks
,
who
were
the
Disciples
of
Antisthenes
,
and
of
all
Philosophers
the
most
open
Enemies
of
modesty
and
civility
.
Plato
was
the
first
that
rectified
the
opinion
of
the
Immortality
of
the
Soul
,
which
Socrates
learnt
of
Pythagoras
,
Pythagoras
of
the
Egyptians
,
and
the
Egyptians
of
the
Hebrews
,
by
the
means
of
Abraham
whilst
he
sojourned
in
Egypt
.
He
made
it
likewise
the
most
important
principle
of
Pagan
Morality
,
to
oblige
men
to
be
vertuous
by
the
hope
of
reward
,
and
the
fear
of
punishment
.
But
the
Doctrine
of
Plato
had
a
tendency
to
that
of
the
Stoicks
;
as
appears
by
the
example
of
Antiochus
of
Ascalon
,
who
having
been
bred
in
the
Academy
turned
Stoick
.
Cicero
remarks
the
reason
of
it
,
when
he
says
,
that
the
most
part
of
the
Maxims
of
Zeno
were
drawn
from
the
Doctrine
of
Socrates
.
Stoicorum
mirabilia
Socratica
sunt
pleraque
.
IV
.
Though
in
the
judgment
of
Cicero
the
Moral
Philosophy
of
Aristotle
hath
the
same
grounds
,
the
same
principles
,
and
the
same
oeconomy
as
that
of
Plato
hath
,
and
that
there
is
no
essential
difference
betwixt
them
;
yet
it
is
to
be
granted
,
that
Aristotle
erects
a
far
more
methodical
Scheme
of
Doctrine
:
not
only
by
the
notion
that
he
gives
of
a
publick
and
a
private
vertue
,
in
distinguishing
the
prudence
of
a
Soveraign
in
the
conduct
of
his
State
,
from
that
of
the
Master
of
a
Family
in
the
ordering
of
his
Houshold
;
but
also
by
establishing
in
his
Books
to
Nicomachus
the
two
most
essential
points
in
Moral
Philosophy
,
a
last
End
,
and
the
Means
to
attain
it
:
and
in
the
last
Book
he
teaches
,
that
that
Beatitude
consists
in
the
noblest
action
of
man
in
reference
to
the
most
excellent
Object
.
This
is
all
the
Moral
Philosophy
of
Aristotle
:
the
most
exact
,
the
most
regular
and
compleat
of
all
other
Moralities
.
Every
thing
therein
is
ranked
in
so
good
a
method
,
that
the
chief
ground
of
the
design
,
and
the
parts
of
it
have
so
natural
a
relation
to
one
another
,
and
tend
all
in
so
streight
a
line
to
their
end
,
that
it
is
one
of
the
most
accomplished
Works
of
Antiquity
.
For
every
thing
therein
is
digested
in
that
admirable
method
of
Analysis
,
very
familiar
to
that
Author
,
who
by
that
art
reduces
the
End
to
the
Means
,
in
the
same
manner
that
the
parts
are
referred
to
the
whole
,
and
the
effects
to
the
cause
.
And
though
in
the
third
Book
of
his
Morals
he
affirms
,
that
an
exact
method
cannot
be
observed
in
such
a
matter
,
by
reason
of
its
natural
instability
,
seeing
it
hath
for
object
the
actions
of
men
,
which
are
in
themselves
so
mutable
:
yet
he
hath
observed
a
regularity
therein
,
beyond
what
can
be
imagined
;
and
nothing
warrants
more
the
Morality
of
Aristotle
,
than
the
universal
policy
of
the
world
.
For
there
is
not
at
this
day
any
well
setled
form
of
Government
which
is
not
founded
on
that
Moral
Philosophy
.
And
that
is
also
the
Reason
that
Machiavel
,
who
teaches
Magistrates
to
rule
by
crime
,
cannot
endure
it
,
because
it
is
too
vertuous
.
But
after
all
that
hath
been
said
,
that
Moral
Philosophy
of
Aristotle
,
aswell
as
that
of
Socrates
and
Plato
,
can
make
men
only
Philosophers
,
and
are
too
weak
to
make
them
throughly
good
.
For
they
can
only
teach
man
his
duty
,
but
not
make
him
in
love
with
it
.
Neither
is
it
in
these
fair
Maxims
(
though
men
brag
so
much
)
that
patience
in
afflictions
,
and
fortitude
against
adversity
is
to
be
found
.
And
when
a
man
has
no
more
but
the
vertue
of
a
Philosopher
,
he
has
none
at
all
.
V.
The
great
Principle
of
the
Morality
of
Zeno
,
head
of
the
Stoicks
,
was
to
live
in
conformity
to
Nature
;
founded
on
that
pretended
maxim
of
the
School
of
Plato
,
Nulla
in
re
,
nisi
in
natura
,
quaerendum
summum
bonum
:
That
the
chief
good
is
no-where
to
be
sought
but
in
Nature
.
But
seeing
that
maxim
favoured
sensuality
too
much
,
and
even
agreed
with
the
Doctrine
of
Antisthenes
,
and
the
Cynicks
,
who
in
their
sentiments
were
naturally
impudent
,
it
offended
the
most
part
of
Philosophers
,
and
made
them
revolt
and
fall
off
from
Zeno
.
That
Philosopher
,
that
he
might
not
displease
the
Publick
,
put
his
opinion
in
a
cleaner
dress
,
by
explaining
that
conformity
to
Nature
,
by
a
conformity
to
right
Reason
.
The
Masters
explanation
was
variously
interpreted
by
his
Scholars
.
Cleanthes
would
have
it
,
to
live
conformably
to
that
ray
which
Heaven
had
imprinted
on
the
mind
of
man
.
Chrysippus
pretended
,
that
it
was
to
live
according
to
the
light
of
Vertue
:
but
both
of
them
grounded
themselves
on
that
principle
of
Zeno
,
that
Vertue
and
Reason
were
circumscribed
by
as
narrow
bounds
as
Truth
:
and
as
whatsoever
is
contrary
to
Truth
,
is
alike
false
;
so
whatever
is
contrary
to
Reason
,
and
Vertue
,
is
equally
absurd
and
vicious
.
Every
thing
moved
on
that
axis
in
the
School
of
Zeno
:
but
the
consequences
of
so
extravagant
a
principle
were
disliked
by
all
men
:
nothing
appeared
more
ridiculous
than
that
equality
of
sins
,
which
made
all
men
alike
criminal
;
and
nothing
seemed
falser
than
that
Tranquillity
which
they
founded
on
an
indifferency
for
external
goods
and
evils
.
These
Maxims
begot
admiration
,
when
they
were
only
considered
on
the
outside
;
but
they
occasioned
laughter
,
when
men
pryed
more
deeply
into
them
.
That
Kingdom
of
the
wise-man
,
whereof
Zeno
speaks
,
which
rendred
the
Stoick
Master
of
the
world
,
so
soon
as
he
became
a
Philosopher
,
was
but
chimerical
;
and
that
calm
of
mind
which
he
affected
by
his
insensibility
to
all
things
,
was
but
a
dream
.
How
much
agitation
might
be
seen
through
that
apparent
Serenity
?
what
servitude
appeared
in
that
imaginary
Soveraignty
?
and
how
frivolous
are
all
the
reasonings
that
Seneca
makes
in
his
Books
of
Tranquillity
and
Constancy
to
Serenus
?
For
to
be
short
,
there
was
nothing
natural
nor
sincere
in
that
Philosophy
.
All
that
Vertue
had
no
other
principle
but
Vanity
:
That
external
grimace
of
wisdom
which
was
taught
in
the
Porch
,
was
but
a
false
representation
of
the
Soul
;
it
made
a
man
but
a
machine
of
Philosophy
:
and
they
preached
a
height
of
sentiments
that
was
somewhat
savage
,
and
bore
no
proportion
to
humane
infirmity
.
These
fair
maxims
of
constancy
,
moderation
,
equality
,
greatness
of
Soul
,
undauntedness
,
and
the
like
,
were
but
great
names
,
whereby
these
Ape-Sages
disguised
their
pride
.
It
was
rather
an
hypocritical
arrogancy
,
than
true
honour
,
that
swayed
their
conduct
.
That
Stoick
who
fills
the
Books
of
Seneca
and
Epictetus
,
was
a
wise-man
in
fansie
,
whereof
there
hath
never
been
seen
any
example
:
and
Plutarch
in
one
of
his
Treatises
against
Zeno
,
proves
that
the
Morality
of
that
Philosopher
is
even
more
fabulous
than
the
poetical
Fictions
.
Under
Tiberius
men
became
Stoicks
,
only
that
they
might
put
on
a
stedfastness
in
disgrace
,
and
all
they
got
by
it
was
some
sentiments
hoisted
above
Reason
and
Humanity
,
which
made
them
look
demure
,
and
dye
with
a
better
meen
.
That
Senatour
,
of
whom
Tacitus
speaks
,
may
be
an
instance
of
this
truth
,
who
turned
Stoick
upon
no
other
account
,
but
that
he
might
become
seditious
and
an
incendiary
;
for
which
that
Sect
was
very
fit
:
and
an
unmasked
Stoick
was
an
inconsiderable
thing
.
Wherefore
Lipsius
,
in
my
opinion
,
had
no
reason
to
have
so
much
extolled
that
Morality
,
and
to
have
found
it
so
consonant
to
our
Religion
:
I
think
there
is
nothing
more
opposite
to
it
,
because
it
inspires
into
men
pride
and
independence
:
for
a
Stoick
is
only
humble
in
his
words
,
that
he
may
be
fierce
and
haughty
in
his
thoughts
.
That
Morality
is
,
in
truth
,
more
splendid
than
any
other
,
because
it
is
full
of
lofty
expressions
and
solemn
maxims
:
but
there
is
nothing
more
superficial
than
the
Vertues
it
professeth
:
and
in
a
Stoick
every
thing
,
even
Modesty
it self
,
is
vain
.
VI
.
There
is
nothing
more
honest
in
appearance
,
than
the
Morality
of
Epicurus
:
it
proposes
only
for
its
end
the
pure
pleasure
of
mind
,
and
has
no
other
design
but
to
guide
man
unto
perfect
liberty
,
by
curing
his
infirmities
,
and
delivering
him
from
his
passions
,
that
it
may
make
him
wise
.
Epicurus
himself
was
a
very
able
man
,
who
fetched
great
compasses
to
come
to
his
point
,
and
to
disguise
appearances
:
he
knew
that
that
soft
and
voluptuous
Doctrine
,
which
Aristippus
taught
,
and
which
abridged
not
man
of
his
pleasures
,
was
highly
censured
by
Plato
,
Xenophon
,
and
all
those
who
stood
much
upon
discipline
and
probity
.
He
himself
affected
severity
in
his
manners
,
that
he
might
be
the
more
favourably
heard
:
and
he
concealed
his
real
sentiments
,
under
so
frugal
a
way
of
living
,
and
so
prudent
a
conduct
,
that
Cicero
,
who
in
many
things
finds
fault
with
him
,
could
not
forbear
to
praise
him
for
that
.
Gassendus
makes
a
great
Apology
for
the
opinion
of
that
Philosopher
,
pretending
that
the
pleasure
wherein
he
made
his
happiness
consist
,
was
no
more
but
a
soveraign
tranquillity
of
the
Soul
,
accompanied
with
a
perfect
constitution
of
body
.
But
Cicero
,
Horace
,
Plutarch
,
and
almost
all
the
Fathers
of
the
Church
,
speak
otherwise
of
it
.
The
truth
is
,
that
pleasure
,
wherein
Epicurus
placed
his
chief
good
,
is
a
great
Problem
in
his
Philosophy
.
And
Cicero
says
that
the
Epicureans
were
wont
to
complain
,
that
men
were
always
mistaken
in
the
pleasure
that
they
speak
of
,
and
that
they
were
not
rightly
understood
:
and
that
divided
the
opinion
of
the
Learned
,
as
to
the
truth
of
their
Doctrine
;
which
by
the
different
ways
that
Epicurus
explained
himself
in
,
had
two
faces
;
one
lovely
and
agreeable
,
and
the
other
severe
and
rude
.
Epicurus
spake
sometimes
like
a
Philosopher
in
a
grave
strain
,
declaiming
against
voluptuousness
;
and
by
and
by
in
a
softer
dialect
,
and
like
a
sage
Debauchee
:
he
was
a
voluptuous
Politician
,
who
would
please
the
delicate
,
without
offending
the
severe
.
There
were
secrets
in
that
School
which
were
not
indifferently
revealed
to
every
body
.
Epicurus
when
he
spake
in
publick
,
mentioned
nothing
but
the
pure
pleasure
of
the
mind
;
but
when
he
entertained
his
Confidents
at
priviledged
times
,
he
altered
his
stile
.
And
here
you
have
all
the
mystery
of
that
admirable
Doctrine
;
whereof
the
expressions
were
innocent
,
and
the
opinions
criminal
:
it
was
a
lewd
inside
under
a
fair
outside
,
civility
in
words
and
impudence
in
actions
.
These
Philosophers
cloaked
under
an
apparent
strictness
an
indulgence
for
themselves
,
and
all
the
art
of
their
Morality
tended
only
to
hide
their
irregularity
.
For
they
lived
ill
,
though
they
spoke
well
:
and
to
justifie
their
own
conduct
,
they
never
found
fault
with
other
men
;
wherein
they
were
very
ingenious
.
So
polished
a
Morality
gave
ground
to
the
different
sentiments
that
Antiquity
entertained
of
them
;
they
passed
both
for
vertuous
and
for
debauched
.
But
they
who
undertake
to
justifie
Epicurus
,
are
too
strongly
out-voted
,
not
to
be
ashamed
to
favour
him
.
For
not
to
speak
of
the
primitive
Stoicks
,
who
have
always
declaimed
against
him
,
there
was
never
any
Doctrine
more
decryed
by
the
Fathers
of
the
Church
than
his
.
It
is
true
Epicurus
had
many
great
vertues
,
that
his
Disciples
were
discreet
,
faithful
,
commodious
and
kind
to
their
friends
,
and
that
he
himself
was
sober
:
but
in
reality
that
sobriety
was
but
a
regimen
;
the
weakness
of
his
constitution
obliged
him
to
that
circumspection
for
his
healths
sake
,
and
the
most
important
hours
of
his
life
were
the
hours
of
digestion
.
He
had
besides
a
modest
air
,
and
that
he
might
purge
himself
of
the
arrogance
of
a
Philosopher
,
he
voted
often
for
ignorance
against
the
Learned
.
Yet
in
the
most
austere
heads
of
his
Morality
,
there
appeared
some
Lineaments
of
Humanity
,
that
discovered
the
real
Sentiments
of
his
Heart
.
In
a
Word
,
howsoever
men
may
colour
this
Doctrine
,
by
the
pleasure
which
Reason
and
Honesty
may
allow
to
the
most
speculative
Philosophers
;
yet
there
is
so
great
enormity
in
the
boldness
that
it
takes
to
baffle
Religion
,
that
a
good
and
vertuous
man
cannot
maintain
it
.
And
not
to
rip
up
any
more
the
injustice
of
Epicurus
,
proved
by
Aristodemus
in
Plutarch
,
of
depriving
God
of
Providence
;
the
discourse
of
Theon
in
the
same
place
,
to
prove
that
the
Pleasures
of
the
Body
are
preserable
to
the
Pleasures
of
the
Mind
;
what
Diogenes
Laertius
reports
of
his
Gallantries
,
his
Mistresses
,
his
Nicety
in
his
Pleasures
,
and
of
the
Effeminacy
of
his
Sentiments
,
are
sufficient
Reasons
to
render
that
Doctrine
suspected
to
a
true
Philosopher
.
And
Plutarch
pretends
that
Epicurus
by
taking
Man
off
from
Religion
,
deprives
him
of
a
greater
pleasure
,
than
all
the
other
delights
he
leaves
him
.
It
is
no
calumny
then
to
say
,
that
that
Philosopher
was
not
over
innocent
.
VII
.
The
noise
that
the
Morality
of
Zeno
and
Epicurus
made
at
Athens
,
where
they
were
much
in
vogue
,
excited
the
Wits
to
employ
themselves
in
that
part
of
Philosophy
more
than
in
any
other
:
that
study
grew
so
much
in
fashion
there
,
that
Natural
Philosophy
was
neglected
;
and
men
busied
themselves
so
much
in
finding
out
the
Chief
Good
that
they
slighted
all
the
rest
.
But
as
every
one
reasoned
according
to
his
Principles
,
so
every
one
likewise
shaped
to
himself
a
Beatitude
according
to
his
Humour
.
Herillus
who
loved
study
,
placed
the
chief
good
in
Knowledge
:
Calliphon
and
Dinomachus
placed
it
in
honest
and
lawful
Pleasure
;
Diodorus
in
the
Absence
of
pain
:
Theophrastus
who
loved
a
commodious
and
easie
life
,
thought
that
Vertue
without
Fortune
would
not
make
a
Man
happy
.
Some
added
to
that
Health
,
others
Indolency
,
Beauty
,
and
a
good
Constitution
:
severals
placed
Happiness
in
Honour
,
Credit
,
Authority
,
Reputation
,
and
in
the
other
qualities
which
might
contribute
to
the
satisfaction
of
Body
and
Mind
.
It
was
from
that
eagerness
which
men
had
then
to
form
to
themselves
a
Model
of
Felicity
,
wherein
every
one
fancied
to
himself
an
interest
above
all
other
concerns
,
the
notions
of
it
multiplyed
so
vastly
by
the
multitude
of
different
Spirits
who
applyed
themselves
thereto
,
that
Varro
reckons
up
two
hundred
and
fourscore
different
Opinions
upon
the
sole
question
of
the
Chief
Good
;
as
St.
Augustin
in
his
Book
De
civitate
Dei
assures
us
;
every
one
pursuing
the
object
to
which
his
humour
drew
him
,
that
he
might
make
to
himself
a
Beatitude
according
to
his
own
mind
.
But
the
Spirit
of
man
is
so
weak
in
all
the
Reasonings
that
he
makes
of
the
Chief
Good
of
his
own
head
,
that
he
cannot
conceive
but
an
imperfect
notion
thereof
:
for
he
wanders
after
the
shadow
,
instead
of
the
truth
which
he
pursues
.
It
is
true
,
that
that
Idol
of
Glory
,
and
Honesty
,
which
the
Pagan
Morality
proposed
for
an
Object
,
how
frivolous
soever
it
was
,
did
notwithstanding
stir
men
up
to
Vertue
,
and
was
the
firmest
Foundation
it
had
.
That
is
all
that
man
by
the
light
of
nature
found
reasonable
.
From
that
principle
Panetius
deduced
the
most
essential
parts
of
the
duties
of
life
,
for
the
instruction
of
men
.
For
since
Zeno
and
Epicurus
there
hath
appeared
no
new
model
of
Morality
,
whereof
any
thing
remains
.
The
Characters
of
Theophrastus
,
the
Comedies
of
Menander
,
Plautus
,
and
Terence
,
are
indeed
fair
Lessons
for
manners
but
without
Principles
.
And
of
all
the
Moral
Philosophies
of
Paganism
,
that
of
Cicero
contained
in
his
Offices
is
the
most
exact
;
for
its
maxims
are
grounded
on
austerest
vertue
.
The
Morality
of
Seneca
is
not
altogether
so
pure
;
for
though
his
Maxims
be
most
lovely
,
yet
they
are
not
always
maintained
by
the
same
Reason
.
Plutarch
is
more
real
,
he
teaches
vertue
in
a
plainer
way
,
by
relating
the
actions
of
the
vertuous
.
Pliny
,
for
all
he
was
so
great
a
Libertine
,
hath
some
draughts
of
Morality
in
the
Prefaces
to
his
Natural
History
,
which
are
of
great
weight
.
He
speaks
always
magisterially
,
with
that
loftiness
of
expression
,
that
is
natural
to
him
.
His
sole
design
is
to
reform
manners
by
his
vehement
declamations
against
Luxury
,
Debauchery
,
and
the
other
Disorders
of
his
Age
;
his
intention
is
always
good
,
in
praising
sincerely
what
is
laudable
,
and
condemning
what
is
otherways
.
Of
all
the
Stoicks
Epictetus
is
the
most
rational
;
for
he
is
the
most
sincere
,
and
least
head-strong
of
all
.
The
rest
of
Philosophers
who
wrote
on
manners
,
followed
either
the
Principles
of
Aristotle
,
as
Panetius
,
Cicero
and
Plutarch
,
or
wrote
to
little
purpose
.
VIII
.
But
nothing
more
discomposed
the
Heathenish
Morality
,
than
the
Lives
of
the
Primitive
Christians
.
That
Doctrine
which
the
Apostles
and
their
Successors
published
,
teaching
men
to
be
humble
in
greatness
and
modest
in
success
,
and
that
Probity
whereof
Christianity
made
Profession
,
appeared
so
wonderful
to
them
;
that
in
making
attempts
to
imitate
the
Christians
,
they
fell
into
extravagancy
,
by
stepping
beyond
their
Character
,
and
the
bounds
of
that
worldly
wisdom
,
whereof
they
followed
the
maxims
.
Their
vertue
degenerated
into
ostentation
,
and
they
became
Braggadochioes
,
when
they
could
be
no
longer
Sages
;
and
as
it
is
often
weakness
that
makes
men
bold
,
so
it
was
only
vanity
that
made
the
Pagans
become
vertuous
.
The
life
of
Appollonius
so
full
of
Prodigies
,
was
only
written
by
Philostratus
,
that
he
might
oppose
it
to
the
miraculous
life
of
JESUS
CHRIST
:
So
likewise
the
lives
of
the
Sophists
were
published
by
Eunapius
,
who
lived
under
Theodosius
the
great
;
that
he
might
compare
them
to
the
lives
of
the
Primitive
Believers
,
and
overthrow
the
belief
that
men
had
in
their
Doctrine
.
Vopiscus
in
imitation
of
Eunapius
undertook
the
same
:
and
long
before
them
Epictetus
,
who
had
remitted
much
of
that
haughtiness
which
he
learned
from
Zeno
,
by
the
Conversation
he
had
with
the
Christians
,
gave
occasion
to
that
spirit
of
emulation
,
which
made
the
Morality
of
the
Stoicks
reflourish
under
the
Empire
of
the
Antonines
:
For
at
that
time
most
part
of
Philosophers
became
Stoicks
,
as
Sextus
Empiricus
affirms
,
that
they
might
counterfeit
the
severity
of
Christianity
by
that
surly
gravity
which
the
Porch
inspired
into
them
,
and
which
was
good
for
nothing
but
to
puff
man
up
.
But
however
,
all
other
moral
Philosophy
appeared
very
defective
in
comparison
of
Christian
morality
;
which
only
at
length
became
commendable
,
by
the
profession
it
made
of
modesty
,
disinterestedness
,
and
sincerity
.
For
there
is
none
but
the
Christian
Doctrine
,
that
teaches
man
to
appear
to
be
what
he
is
,
and
to
be
what
he
appears
;
because
to
a
Christian
whose
Glory
is
his
Infirmity
,
it
is
no
shame
to
discover
his
Imperfections
.
He
is
that
true
Hero
,
who
has
always
courage
enough
to
be
sincere
,
and
is
never
so
weak
as
to
disguise
himself
.
All
the
Pagan
Morality
was
overthrown
by
the
first
word
that
JESUS
CHRIST
uttered
in
publick
;
when
in
his
Sermon
on
the
Mount
he
pronounced
,
Happy
the
poor
and
humble
in
spirit
:
because
all
the
Pagan
Morality
is
but
Pride
,
and
the
Christian
,
Submission
.
The
one
teaches
man
to
be
vain
,
and
the
other
to
be
modest
.
And
seeing
purity
of
manners
and
sincerity
is
only
to
be
found
among
Christians
,
it
may
be
affirmed
,
that
there
is
no
real
Probity
out
of
Christianity
.
For
the
greatest
Probity
that
can
be
,
if
it
be
attacked
by
an
interest
as
prevalent
as
is
the
motive
to
the
vertue
whereof
it
makes
Profession
,
may
succumb
.
It
is
only
to
be
found
in
our
Religion
,
wherein
the
interest
of
an
Eternity
,
which
surpasses
all
other
concerns
,
can
render
impregnable
the
principles
that
support
it
.
So
that
out
of
Christianity
there
is
no
true
Morality
,
because
there
is
no
real
vertue
:
and
every
Morality
else
,
besides
that
of
a
Christian
,
is
commonly
but
a
kind
of
policy
,
and
piece
of
cunning
.
IX
.
The
truth
is
,
Pagan
Morality
began
of
it self
to
appear
so
weak
for
supporting
the
infirmity
of
man
,
that
it
fell
altogether
into
contempt
,
amongst
those
who
aspired
to
a
good
life
:
for
besides
that
the
indifference
for
pleasure
or
pain
,
for
riches
or
poverty
,
for
glory
or
ignominy
,
which
Zeno
taught
,
is
not
to
be
found
real
but
in
the
Christian
Religion
;
and
that
that
Felicity
which
Philosophy
endeavoured
to
find
in
sufferings
,
was
only
to
be
found
in
our
Doctrine
,
all
the
Vertue
of
Pagans
appeared
to
those
that
examined
it
,
but
an
Art
to
hide
Vices
,
and
a
Lesson
of
Ignorance
;
because
it
teaches
man
only
to
fill
his
mind
with
false
Notions
of
Constancy
and
Stedfastness
,
whilst
Christian
Philosophy
discovers
to
him
his
infirmities
;
and
that
the
one
teaches
him
to
follow
his
desires
,
and
the
other
to
repress
them
.
By
the
help
of
that
light
,
and
by
the
knowledge
of
these
admirable
truths
the
new
Morality
of
the
Gospel
was
established
,
which
made
the
wise
change
their
maxims
,
and
all
the
earth
its
countenance
:
because
that
Heavenly
Doctrine
of
the
Law
of
Grace
,
wherein
God
had
included
the
depth
of
his
Wisdom
,
having
taught
man
what
it
behoved
him
to
hate
,
and
what
he
ought
to
love
;
humiliation
and
poverty
became
preferable
to
greatness
and
riches
;
and
the
Christian
measured
no
more
his
esteem
and
inclinations
,
but
by
the
Eternity
which
God
proposed
to
him
for
a
recompense
.
That
was
the
Morality
which
the
Apostles
preached
,
which
the
Martyrs
sealed
with
their
Blood
,
which
Virgins
sanctified
by
the
Purity
of
Life
,
which
the
Laws
authorised
,
and
which
,
in
fine
,
was
setled
in
the
World
by
Probity
and
Reason
.
Amongst
the
Fathers
who
best
explained
that
Divine
Morality
to
men
,
S.
Basil
,
S.
Chrysostome
,
S.
Jerome
,
S.
Ambrose
,
S.
Augustin
,
S.
Gregory
,
S.
Bernard
and
Thomas
Aquinas
,
obtained
greatest
reputation
.
S.
Basil
did
it
as
a
Spiritual
Father
,
in
his
ascetick
discourses
;
S.
Chrysostome
as
a
preacher
in
his
Sermons
,
and
in
his
Meditations
on
the
Epistles
of
S.
Paul
,
where
he
hath
left
us
one
of
the
perfectest
Ideas
of
Morality
,
which
we
have
in
our
Religion
;
and
a
pattern
likewise
of
preaching
,
which
ought
to
be
proposed
to
those
who
are
called
to
that
holy
Ministry
:
S.
Jerome
,
S.
Ambrose
,
and
S.
Augustin
have
done
it
as
Interpreters
of
the
Scripture
,
and
Doctors
of
the
Church
;
S.
Gregory
as
a
Philosopher
by
his
Allegories
;
S.
Bernard
as
a
Contemplative
,
and
Thomas
Aquinas
as
a
Theologue
.
His
secunda
secundae
is
the
most
rational
,
the
best
digested
,
and
most
accurate
Morality
that
hath
ever
been
written
.
It
is
indeed
the
Morality
of
Aristotle
reduced
into
the
perfectest
method
that
it
can
be
.
Javellus
a
theologue
of
the
same
order
with
Thomas
Aquinas
,
hath
written
the
best
after
him
on
that
part
of
Philosophy
.
The
work
of
Petrarch
upon
the
divers
accidents
of
life
,
is
a
kind
of
Moral
Philosophy
:
but
seeing
it
is
made
up
but
of
curious
reflexions
on
Fortune
,
it
is
of
no
use
for
mans
conduct
.
It
is
true
that
it
is
fertile
in
thoughts
,
but
very
barren
in
Reason
and
Discourse
.
There
is
more
ingeniousness
in
the
Morality
of
Bacon
,
than
in
his
other
works
.
Every
thing
therein
is
well
excogitated
;
but
I
know
not
if
all
be
true
.
The
wisdom
of
Cardan
teaches
nothing
less
than
manners
,
his
notions
are
empty
,
which
prescribe
no
real
course
for
the
conduct
of
life
;
and
that
knowledge
of
the
World
which
he
promises
,
is
but
a
Morality
of
oftentation
and
no-ways
of
practice
.
Descartes
in
his
method
hath
but
one
or
two
principles
of
Morality
;
Natural
Philosophy
was
his
predominant
passion
.
I
wave
an
infinite
number
of
other
Authors
,
who
have
succeeded
in
this
kind
of
writing
,
especially
the
Italians
and
Spaniards
,
who
are
pleased
to
moralize
more
than
other
people
,
as
appears
by
their
spiritual
Fathers
,
who
are
the
most
famous
.
X.
To
conclude
,
we
have
seen
in
these
last
Ages
Moralities
,
whose
maxims
were
admirable
,
and
their
principles
notwithstanding
horrid
.
Men
suffer
themselves
to
be
misled
by
these
fair
appearances
,
because
they
examine
not
the
grounds
of
them
;
and
blindly
follow
those
maxims
,
without
informing
themselves
of
the
principles
thereof
.
The
purest
Morality
cannot
be
true
,
if
it
be
not
founded
on
a
sound
and
Orthodox
Faith
;
such
as
is
that
of
the
Universal
Church
,
to
which
men
should
adhere
,
and
firmly
relye
on
.
But
it
is
a
matter
much
to
be
lamented
,
That
that
Morality
,
which
might
be
so
ready
a
relief
to
Christians
in
their
afflictions
,
becomes
to
them
almost
useless
when
they
stand
in
need
of
it
,
through
the
Ignorance
in
which
they
live
,
of
the
Holy
Instructions
of
so
saving
a
Philosophy
;
That
so
necessary
a
remedy
turns
fruitless
through
the
levity
of
our
minds
,
which
in
vain
seek
after
Humane
Consolations
;
and
through
a
Natural
Curiosity
which
puts
out
the
heavenly
light
within
us
,
and
fills
our
souls
with
extreme
darkness
.
Happy
is
that
Christian
who
being
perswaded
of
his
Religion
,
knows
no
other
Philosophy
but
the
fear
of
the
Lord
,
which
is
the
beginning
of
true
Wisdom
.
But
that
once
for
all
we
may
undeceive
our
selves
of
the
Vanity
of
all
Humane
Knowledge
:
let
us
labour
to
conceive
how
cold
are
all
the
consolations
of
Pagan
Morality
to
a
man
abandoned
of
all
the
World
,
after
that
he
hath
been
adored
therein
,
such
as
we
have
seen
in
this
Age
;
and
how
comfortable
to
a
man
in
affliction
is
the
Morality
of
our
Religion
,
though
it
should
only
serve
to
redouble
his
Faith
in
the
Agony
of
Tribulation
,
by
teaching
him
that
affliction
is
a
favour
,
and
that
temporal
pain
is
the
assurance
of
a
Joy
and
Reward
that
shall
never
have
an
end
.
In
this
it
is
properly
that
the
Chief
Good
,
which
Pagan
Philosophy
in
vain
sought
after
,
does
consist
,
which
can
only
be
the
fruit
of
the
pure
and
holy
Christian
Religion
:
but
nothing
denotes
so
much
the
weakness
of
man
,
as
to
know
that
Chief
Good
,
and
not
to
love
it
;
to
have
reason
and
want
strength
to
follow
it
;
and
to
be
always
endeavouring
to
perswade
,
but
never
able
to
convince
himself
.
The
end
of
the
third
Part
.
Reflexions
ON
Natural
Philosophy
.
I.
I
Very
well
conceive
that
man
may
frame
to
himself
principles
of
Logick
and
Moral
Philosophy
,
because
reasoning
,
and
manners
,
which
are
the
object
of
these
two
Sciences
,
are
the
work
of
man
:
but
I
cannot
conceive
how
he
dares
form
principles
of
Natural
Philosophy
,
whereof
Nature
is
the
object
,
and
that
the
Work
of
God
.
In
effect
what
means
have
we
to
know
the
design
of
the
Creator
,
who
many
times
have
not
understanding
enough
to
know
the
designs
of
the
Creature
?
Did
God
advise
with
you
,
when
he
suspended
in
the
air
the
Foundations
of
the
Earth
,
to
frame
an
Universe
?
And
which
of
the
Philosophers
hath
sounded
that
eternal
wisdom
,
which
was
before
all
things
,
that
he
might
discover
the
depth
of
his
thoughts
.
St.
Augustin
saith
,
that
the
World
is
a
great
Theatre
,
where
the
Art
of
him
that
made
it
shines
forth
on
all
hands
:
But
is
it
not
rather
a
great
Riddle
which
the
Philosophers
have
essayed
to
explain
without
being
able
to
succeed
in
it
.
It
is
true
there
have
been
minds
sufficiently
qualified
,
to
know
the
effects
of
nature
by
examining
their
causes
:
But
never
was
there
any
as
yet
capable
,
to
see
into
the
intentions
of
the
Creatour
,
and
to
discover
the
hidden
secrets
of
his
art
,
by
knowing
the
principles
of
this
great
work
.
For
if
the
smallest
Creatures
that
are
within
the
reach
of
our
senses
,
and
which
we
have
so
long
studied
,
have
something
that
is
incomprehensible
:
If
the
smallest
Herbs
of
the
Fields
have
qualities
unknown
to
man
:
Shall
we
be
so
vain
as
to
pretend
to
know
the
vertue
of
those
great
Machins
which
compose
the
World
,
and
to
ascend
to
the
source
of
all
the
Wonders
that
we
admire
therein
.
Let
us
not
deceive
our selves
:
Nature
hath
her
mysteries
;
she
attains
her
ends
by
wayes
that
we
are
ignorant
of
:
And
since
men
have
applied
themselves
to
the
knowledge
of
her
Secrets
,
there
hath
been
so
little
of
certainty
discovered
,
that
one
would
think
nothing
should
more
bring
down
the
pride
of
man
,
than
the
study
of
Natural
Philosophy
.
It
is
an
abstruse
and
profound
Science
,
wherein
there
is
little
agreed
upon
amongst
men
:
those
that
have
spoken
of
it
best
,
have
as
yet
said
nothing
to
the
purpose
:
So
therefore
let
us
not
beat
our
Brains
to
imagine
new
Systemes
.
That
matter
hath
already
passed
through
so
many
heads
,
that
if
there
had
been
any
better
than
what
we
know
,
it
would
have
been
found
out
:
And
indeed
,
after
so
much
thinking
on
it
,
it
is
even
wisdom
to
mind
it
no
more
;
and
to
content
our selves
by
an
humble
acknowledgment
of
our
own
ignorance
,
to
admire
the
depth
of
the
knowledge
of
God
.
It
is
true
,
there
is
nothing
so
capable
,
fully
to
satisfie
the
mind
of
man
,
as
the
consideration
of
Nature
,
and
Natural
Beings
;
no
other
Science
tickles
so
much
our
curiosity
.
Happy
is
he
that
can
know
any
thing
thereof
;
but
Nature
shows
her self
to
us
only
by
her
out-side
.
The
knowledge
that
we
have
of
her
is
but
superficial
,
and
God
Almighty
to
punish
our
Pride
,
takes
pleasure
to
abandon
us
to
our
curiosity
,
as
to
a
chastisement
;
because
by
inspiring
into
us
a
desire
to
know
all
things
,
he
reduces
us
to
the
pass
of
being
ignorant
of
all
,
and
even
of
our selves
.
II
.
But
by
how
much
that
Science
is
vain
through
the
obscurity
and
uncertainty
of
the
matters
it
treats
of
,
by
so
much
it
is
frivolous
through
the
Diversity
of
Opinions
,
that
are
to
be
found
in
the
sentiments
of
the
greatest
men
who
studied
it
;
for
all
the
Ancient
Philosophy
hath
hardly
as
yet
been
able
to
establish
any
Principle
that
is
agreed
upon
.
Thales
makes
Water
the
principle
of
all
things
.
Heraclitus
pretends
that
it
is
Fire
;
Anaximenes
will
have
it
to
be
the
Air
;
Pythagoras
maintains
they
are
numbers
;
Democritus
Atomes
,
Musaeus
Unity
,
Parmenides
Infinitum
,
or
Infinitude
.
And
in
so
profound
an
obscurity
of
Natural
Beings
,
and
among
so
many
different
sentiments
one
cannot
be
sure
of
any
thing
.
Protagoras
thinks
that
what
appears
true
to
every
one
severally
,
is
true
in
effect
.
Aristippus
will
have
nothing
true
but
what
one
perceives
by
an
internal
perswasion
of
mind
.
Chrysippus
says
,
that
the
senses
are
continual
impostours
.
Lucretius
assures
us
that
they
never
are
.
Picus
Mirandola
in
the
examination
that
he
hath
made
of
the
Doctrine
of
the
Pagans
,
Ludovicus
Vives
in
his
Book
of
the
Corruption
of
Arts
,
Possevin
in
the
third
Book
of
his
Bibliotheck
,
are
eloquent
upon
the
uncertainty
of
the
Judgments
of
Men
:
in
effect
there
is
nothing
more
certain
than
that
,
nor
freer
from
dispute
.
It
is
not
,
that
one
ought
to
doubt
of
every
thing
;
but
we
should
not
at
least
too
easily
believe
these
Philosophers
,
who
propose
to
us
daily
new
principles
of
Natural
Philosophy
.
Let
us
examine
them
before
we
believe
them
:
let
us
distinguish
what
is
probable
in
their
Doctrine
from
what
is
true
,
and
not
suffer
our selves
to
be
surprized
by
their
Conjectures
.
Let
us
admit
of
no
Systemes
,
but
upon
the
terms
that
Ptolomy
proposed
his
,
which
he
desired
should
pass
for
an
Opinion
,
without
pretending
that
men
should
believe
it
on
his
Authority
,
before
that
he
proved
his
Reasons
.
And
in
truth
one
is
very
ridiculous
,
when
he
speaks
not
modestly
on
this
matter
,
whereof
there
is
scarcely
any
thing
known
.
Lucretius
for
all
he
is
so
presumptious
in
the
Judgments
that
he
makes
on
Nature
,
confesses
that
he
knows
not
the
Principles
thereof
.
It
may
be
said
then
in
general
,
that
the
Primitive
Philosophers
by
giving
their
principles
,
have
only
pretended
to
give
their
conjectures
;
for
Nature
shews
her self
hardly
to
any
man
.
It
is
true
,
the
Invisible
Power
of
its
Vertue
may
be
known
by
the
visible
effects
of
its
Operations
.
But
what
Eye
is
so
sharp
as
to
penetrate
to
the
source
of
its
Intentions
,
and
to
unfold
the
Designs
thereof
?
Let
us
therefore
only
consider
the
Principles
which
Naturalists
propose
to
us
,
as
Explications
which
may
be
made
on
what
passes
in
Nature
,
and
not
as
Laws
that
they
impose
upon
her
.
Let
us
look
upon
the
Numbers
of
Pythagoras
,
the
Atoms
of
Democritus
,
the
Plenitude
and
Vacuity
of
Leucippus
,
the
Ideas
of
Plato
,
the
Matter
and
Form
of
Aristotle
,
the
Vortices
and
Corpuscles
of
Descartes
,
which
these
great
men
propose
for
the
Principles
of
their
Natural
Philosophy
,
as
Conjectures
to
be
examined
,
and
not
as
Rules
to
be
followed
.
Let
us
even
listen
more
favourably
to
those
who
give
the
best
Reason
for
every
thing
,
because
they
have
had
the
wit
to
rank
their
Imaginations
in
better
order
:
But
let
us
not
think
them
such
Fools
,
as
to
have
been
willing
to
vent
for
Science
,
what
is
but
Opinion
,
and
to
make
current
for
Truth
,
what
is
but
Probability
.
It
is
a
Caution
that
one
cannot
take
too
much
to
make
him
walk
discreetly
in
so
obscure
a
Path
as
that
of
Natural
Philosophy
,
the
ways
whereof
are
uncertain
.
For
as
a
false
Rule
makes
a
whole
Building
irregular
;
so
in
the
same
manner
a
false
Principle
renders
the
whole
Platform
of
Natural
Philosophy
defective
.
III
.
What
course
is
then
to
be
taken
in
so
great
an
uncertainty
,
and
what
guide
may
one
follow
in
so
difficult
a
way
?
Plutarch
in
the
second
Volume
of
his
Opuscles
,
reckons
up
the
different
Opinions
of
the
ancient
Philosophers
concerning
Natural
Philosophy
,
to
a
pretty
considerable
number
,
as
Cicero
had
done
before
in
his
Academicks
:
and
both
adhere
to
the
sentiment
of
Aristotle
,
which
after
examination
of
all
they
prefer
to
the
rest
:
wherein
they
were
followed
by
Galen
,
and
all
the
solid
wits
that
have
been
since
.
So
that
ye
have
at
first
great
Suffrages
for
Aristotle
:
For
what
can
be
more
advantageous
for
that
Philosopher
,
than
the
testimony
of
these
great
men
;
who
have
been
all
three
particularly
considerable
,
for
the
solidity
of
their
judgment
,
and
the
accurateness
of
their
Criticks
.
That
judgment
which
they
made
of
Aristotle
,
hath
been
followed
by
all
those
who
in
the
following
Ages
applyed
themselves
to
the
discerning
of
the
capacity
of
that
profound
Genius
.
S.
Jerom
saith
that
the
mind
of
that
Philosopher
hath
been
a
kind
of
Prodigie
of
Nature
,
who
knew
all
that
man
is
naturally
capable
to
know
.
And
Medina
a
Spanish
Divine
,
pretends
that
the
capacity
of
the
Spirit
of
man
cannot
dive
into
the
knowledge
of
Nature
,
as
Aristotle
did
,
without
the
particular
assistance
of
a
good
or
bad
Angel
.
It
is
true
,
that
besides
that
that
Philosopher
hath
reported
all
that
hath
been
said
in
Natural
Philosophy
before
himself
,
to
approve
or
to
refute
it
;
there
is
nothing
almost
since
to
be
found
in
that
Science
which
is
rational
,
that
hath
not
passed
the
tryal
of
his
thoughts
,
and
whereof
he
hath
not
conceived
the
Principles
.
But
seeing
men
never
almost
study
him
by
themselves
,
or
that
he
is
not
well
understood
by
them
;
there
are
a
kind
of
good
people
,
who
take
sometimes
that
which
he
refutes
,
for
the
thing
he
approves
;
and
that
which
he
approves
for
what
he
refutes
.
This
occasions
contradictions
in
his
Followers
,
who
to
warrant
themselves
by
his
authority
,
make
him
incline
to
their
side
,
whether
he
will
or
not
:
and
so
it
is
no
wonder
if
themselves
be
lost
,
when
they
have
put
their
Guide
out
of
the
way
.
IV
.
But
let
us
not
be
dazled
with
the
lustre
of
the
high
reputation
of
that
Philosopher
;
let
us
neither
listen
to
the
Voice
of
all
Ages
,
nor
to
the
Votes
of
all
the
Learned
that
have
spoken
in
his
favour
;
let
us
trye
Aristotle
by
himself
,
let
us
see
in
what
manner
he
hath
handled
that
Science
of
Natural
Philosophy
,
which
is
the
most
common
Rock
on
which
all
Philosophers
split
:
and
that
we
may
not
be
surprized
,
let
us
begin
to
judge
of
his
Doctrine
by
his
Principles
,
that
we
may
be
the
more
equitable
in
our
sentence
.
As
he
had
a
Wit
beyond
the
common
rate
of
men
,
so
he
followed
extraordinary
methods
.
He
begins
by
a
kind
of
History
of
the
Opinions
of
all
the
Philosophers
that
went
before
him
;
and
that
he
might
furnish
his
thoughts
with
matter
,
and
say
nothing
but
what
he
himself
was
fully
informed
of
,
he
is
willing
to
know
all
that
others
have
said
on
the
same
subject
.
And
instead
of
going
into
forraign
Countreys
to
converse
with
the
Learned
,
as
Plato
did
into
Egypt
,
Persia
and
Italy
,
there
to
study
their
sentiments
:
Aristotle
shut
himself
up
in
his
Closet
,
that
he
might
examine
in
private
all
that
was
written
on
Natural
Philosophy
,
and
upon
that
examination
establish
his
Opinion
,
rejecting
what
made
against
him
,
and
making
use
of
what
he
found
for
his
turn
.
This
was
his
first
method
.
He
affirms
nothing
but
what
he
was
sure
of
,
by
the
perfect
knowledge
he
had
of
the
Opinions
of
their
Philosophers
.
His
Physicks
are
an
abridgment
of
the
Natural
Philosophy
of
Pythagoras
,
Ocellus
,
Timaeus
,
Leucippus
,
Parmenides
,
Hippocrates
,
Melissus
,
Democritus
,
and
of
others
that
went
before
him
.
The
most
part
of
Philosophers
speak
at
random
what
they
think
fit
;
Aristotle
alone
dives
into
his
matter
,
prepares
it
by
overthrowing
that
which
choaks
his
Opinion
,
and
lays
down
nothing
,
till
he
hath
first
refuted
that
which
is
contrary
to
his
Doctrine
,
and
therein
consisted
his
chief
Talent
.
That
is
the
method
which
he
takes
to
establish
his
Principles
.
For
having
overthrown
the
Opinion
of
Parmenides
and
Melissus
,
who
established
an
immoveable
and
infinite
being
for
the
Principle
of
all
things
;
having
made
appear
the
absurdity
of
the
sentiment
of
Democritus
,
Empedocles
,
Anaxagoras
,
and
the
other
Philosophers
;
he
lays
down
his
Opinion
of
three
Principles
,
Matter
Form
and
Privation
,
as
the
most
proper
method
to
illustrate
the
alteration
which
happens
in
Generation
;
wherein
men
always
conceive
something
that
receives
,
and
something
which
is
received
,
that
is
to
say
,
a
subject
common
to
the
Form
which
comes
a-new
,
and
to
that
which
goes
away
:
and
that
is
so
true
,
that
without
it
a
new
production
cannot
be
conceived
.
Plato
,
who
admits
the
same
Principles
as
Aristotle
doth
,
distinguishes
not
Privation
from
Matter
as
he
doth
,
who
is
the
Author
of
that
distinction
,
and
brags
of
it
as
his
own
Invention
.
That
made
him
say
in
the
last
Chapter
of
his
first
Book
of
Physicks
,
that
most
part
of
the
errours
of
Ancient
Philosophy
proceeded
from
this
,
that
the
first
Philosophers
had
not
framed
a
distinct
enough
Idea
of
Matter
and
Privation
:
and
that
which
he
calls
Form
,
is
nothing
else
but
the
principle
of
the
dispositions
,
qualities
and
operations
of
every
compound
being
;
and
which
constitutes
every
thing
in
its
essence
making
it
to
be
what
it
is
:
so
that
taking
these
three
Principles
of
Aristotle
as
a
proper
method
to
give
a
Notion
of
what
occurs
in
all
the
mutations
that
happen
in
Nature
,
and
to
facilitate
the
knowledge
which
men
ought
to
have
thereof
,
they
are
preferable
to
the
principles
of
all
the
other
Philosophers
.
And
this
is
an
abridgment
of
his
general
Physicks
.
V.
In
the
first
Book
,
he
lays
down
the
method
that
he
proposes
to
himself
in
his
design
;
and
seeing
the
knowledge
of
Nature
is
in
it self
obscure
,
he
pretends
that
men
should
raise
themselves
as
by
steps
to
clear
and
evident
notions
,
from
such
as
are
not
so
;
and
that
in
that
Science
we
must
descend
from
generals
to
particulars
.
He
adds
that
in
that
manner
all
things
become
clear
in
becoming
sensible
by
their
particular
accidents
and
circumstances
.
Having
established
that
method
,
in
the
rest
of
that
Book
he
refutes
the
principles
of
other
Philosophers
to
confirm
his
own
.
In
the
second
Book
he
examines
what
Nature
is
,
and
inquires
into
the
proper
signification
of
that
terme
.
In
the
second
,
third
,
fourth
and
fifth
Books
he
treats
of
Causes
,
of
Motion
,
and
of
Place
,
which
are
the
attributes
of
a
Natural
Body
.
In
the
sixth
Book
he
explains
Quantity
,
whereof
he
makes
an
exact
Treatise
;
he
begins
to
give
an
Idea
of
the
first
Mover
in
the
seventh
Book
:
and
in
the
eighth
he
speaks
of
Time
which
is
the
natural
measure
of
Motion
.
In
the
first
and
second
Books
of
the
Heavens
he
describes
the
Stars
,
the
matter
whereof
they
are
formed
,
their
Qualities
,
Motion
,
Scituation
,
Figure
,
and
all
that
concerns
the
construction
of
the
World
:
and
in
the
third
and
fourth
he
treats
of
the
Gravity
and
Levity
of
Celestial
Bodies
,
and
of
the
different
Opinions
that
the
Ancients
entertained
thereof
:
and
there
he
discourses
likewise
of
the
Elements
and
their
Qualities
.
In
the
first
Book
of
the
Meteors
he
explains
all
that
happens
in
the
Air
:
in
the
third
and
fourth
,
what
occurs
in
the
Earth
and
Sea
;
where
he
likewise
treats
of
Winds
,
Thunder
,
Lightning
,
Exhalations
,
Thunder-bolts
,
the
Rain-bow
,
False-suns
or
Parelies
:
and
in
the
fourth
he
speaks
of
Heat
and
Cold
,
of
Siecity
and
Humidity
,
of
Putrefaction
,
of
Salts
,
of
the
different
qualities
of
mixt
bodies
,
of
their
mixture
and
temperament
.
In
the
three
Books
of
the
Soul
,
he
explains
its
nature
,
and
the
operations
thereof
,
aswell
by
the
external
senses
,
as
by
the
internal
faculties
.
In
the
Books
of
his
little
natural
questions
he
observes
particularly
all
that
concerns
sensation
,
memory
,
reminiscence
,
sleeping
,
waking
,
dreams
,
the
prognostick
of
dreams
,
the
motion
of
Animals
,
their
progression
,
the
length
and
shortness
of
life
,
old
age
,
youth
,
respiration
,
sickness
and
health
.
The
History
of
Animals
is
his
Masterpiece
,
and
the
compleatest
of
his
Physicks
;
in
the
four
first
he
hath
included
the
different
kinds
of
Animals
,
and
in
the
five
last
he
hath
hinted
at
their
divers
manners
of
multiplication
:
he
hath
enriched
that
work
with
an
infinite
number
of
Experiments
,
and
curious
Questions
,
where
one
may
find
,
if
he
narrowly
observe
,
the
first
hints
of
the
most
part
of
the
new
discoveries
,
whereof
modern
Philosophy
boasts
.
I
wave
his
Book
of
Colours
,
his
Treatise
of
Physiognomy
,
his
mechanical
Questions
,
his
Problems
,
the
two
Books
of
Generation
and
Corruption
,
the
Book
of
the
World
,
which
he
composed
for
Alexander
,
and
many
other
Subjects
which
he
hath
handled
,
wherein
he
rendred
a
Reason
of
every
thing
from
the
greatest
to
the
least
,
as
Diogenes
Laertius
observes
.
This
makes
me
say
for
Conclusion
,
that
his
Natural
Philosophy
is
the
most
ample
that
ever
was
;
and
that
there
has
nothing
escaped
that
vast
mind
,
whose
profound
capacity
and
comprehensive
genius
hath
fathomed
all
things
.
VI
.
And
so
much
may
be
said
in
favour
of
Aristotle
:
Let
us
now
see
what
may
be
found
amiss
in
him
.
There
is
a
great
deal
of
confusion
in
that
Treatise
of
his
eight
Books
of
Physicks
:
The
connexion
is
no-ways
natural
;
there
is
nothing
harder
to
be
understood
than
the
first
Matter
,
and
the
eduction
of
Forms
out
of
that
Matter
:
the
whole
treatise
of
Motion
is
abstracted
;
the
eternity
of
Motion
which
in
his
eighth
Book
he
pretends
to
prove
by
circulation
is
incomprehensible
,
and
all
that
Book
is
too
metaphysical
.
The
Treatise
of
Time
and
Place
is
not
purely
physical
,
seeing
it
can
quadrate
to
Spirits
.
What
he
says
of
Time
is
borrowed
from
Archytas
,
as
that
which
he
speaks
of
Motion
is
taken
from
Ocellus
,
and
what
he
says
of
Vacuity
from
Timaeus
,
as
Patricius
has
observed
.
What
he
affirms
in
the
two
first
Books
of
the
Heavens
,
in
the
Treatises
of
Comets
,
the
Rain-bow
,
and
of
some
other
Meteors
,
is
not
found
to
be
true
in
all
its
Circumstances
:
Yet
the
fourth
Book
of
Meteors
is
to
be
excepted
,
which
seemeth
to
be
more
exact
than
the
rest
.
The
Scituation
,
which
in
the
third
Book
of
the
Heavens
he
hath
given
to
the
sphere
of
Elementary
Fire
,
conform
to
the
Opinion
of
Leucippus
and
Democritus
,
has
not
any
Foundation
:
Pythagoras
was
not
of
that
opinion
.
In
his
second
Book
of
Meteors
he
pretends
that
the
Earth
under
the
Equinoctial
cannot
be
inhabited
:
which
Experience
proves
to
be
false
.
But
what
he
teaches
of
the
eternity
of
the
World
,
how
falsly
soever
,
is
still
more
pardonable
than
the
rest
.
He
could
not
conceive
the
Creator
but
in
the
way
that
we
conceive
the
Sun
,
which
produces
light
at
the
very
instant
that
it
begins
to
be
:
and
from
thence
there
may
be
even
great
advantage
drawn
against
the
Arrians
,
who
could
not
comprehend
the
Word
but
with
some
kind
of
posteriority
to
his
Principle
.
So
that
the
Errour
of
Aristotle
might
have
furnished
Reasons
to
rectifie
the
Arrians
,
who
perhaps
would
not
have
lost
their
way
,
if
they
had
listned
to
the
Argument
of
that
Pagan
,
although
he
was
out
of
the
way
himself
.
Patricius
a
Philosopher
of
Venice
,
in
his
Book
of
the
Discussions
of
the
Doctrine
of
Aristotle
;
Ramus
in
his
Physical
Schools
,
Gassendus
in
his
Observations
against
the
Peripateticks
,
relate
a
great
many
things
in
Natural
Philosophy
,
wherein
that
Philosopher
has
been
mistaken
,
especially
in
the
order
and
construction
of
Celestial
Bodies
,
in
the
History
of
Animals
,
in
the
Anatomy
of
the
Body
of
man
,
and
in
some
other
matters
.
I
grant
the
modern
Natural
Philosophy
is
so
improved
by
Experiments
,
and
by
the
help
of
new
Instruments
,
whereof
it
makes
use
,
that
it
hath
surpassed
the
Physicks
of
Aristotle
in
some
things
,
which
have
been
more
clearly
discovered
in
the
progress
of
time
:
and
that
the
most
part
of
the
Opinions
of
ancient
Philosophers
,
contained
in
the
second
Tome
of
the
Works
of
Plutarch
,
concerning
the
Heavens
and
Stars
,
are
found
false
by
Instruments
proper
for
Celestial
Observations
,
that
have
been
invented
in
these
last
Ages
.
In
fine
,
I
grant
that
Aristotle
is
less
demonstrative
in
his
Physicks
,
than
in
the
other
parts
of
his
Philosophy
,
that
his
method
is
not
so
exact
,
nor
his
principles
so
sure
.
But
that
defect
is
more
to
be
imputed
to
the
matter
,
than
to
the
capacity
of
the
Workman
,
which
shows
it self
always
equally
vigorous
in
all
his
Reasonings
and
Reflexions
.
Reason
it self
for
all
it
is
so
universal
,
yet
is
limited
in
some
Subjects
:
and
one
cannot
transgress
those
limits
,
but
that
he
goes
too
far
.
VII
.
This
is
the
judgment
that
may
be
made
of
all
the
Philosophers
,
whether
ancient
or
modern
,
who
have
written
on
Natural
Philosophy
.
The
Egyptians
have
left
nothing
on
this
Science
,
whereof
there
remains
any
trace
,
but
their
Observations
on
the
Heavens
and
Celestial
Bodies
;
which
they
understood
better
than
other
people
,
because
the
quality
of
their
spirits
born
to
Prognosticks
,
inclined
them
more
to
it
.
Simplicius
says
that
Calisthenes
,
at
the
desire
of
Aristotle
his
Kinsman
,
sent
into
Greece
Observations
on
the
Heavens
,
made
by
the
Chaldeans
,
for
above
two
thousand
years
before
Alexander
.
Porphyrie
assures
us
,
that
he
saw
these
Observations
.
What
the
Phenicians
and
Aethiopians
wrote
on
Natural
Philosophy
is
lost
,
by
the
loss
of
the
Books
of
Diodorus
the
Sicilian
,
from
the
fifth
to
the
eleventh
.
However
the
Grecians
,
who
have
been
the
Masters
in
all
others
Sciences
,
have
been
likewise
in
this
,
whereon
they
have
written
better
than
other
people
,
and
have
been
the
first
observers
of
Nature
.
For
Plutarch
in
the
Life
of
Nicias
saith
,
that
Anaxagoras
and
the
other
Philosophers
of
Ionia
of
that
time
were
only
Naturalists
.
To
speak
properly
,
the
Assyrians
understood
no
more
but
the
first
Elements
of
Astronomy
,
by
the
unexact
Observations
which
they
made
without
Instruments
;
having
no
other
way
to
measure
the
motions
of
the
Stars
but
by
water-Glasses
.
Amongst
the
Grecian
Philosophers
Pythagoras
,
and
Ocellus
,
Architas
,
Timaeus
,
who
were
his
Disciples
,
Hippocrates
,
Leucippus
,
and
Democritus
studied
Nature
,
and
wrote
thereon
more
learnedly
than
others
.
Democritus
is
one
of
the
greatest
Naturalists
that
ever
was
;
to
whom
Aulus
Gellius
gives
many
Elogies
.
Empedocles
composed
a
Natural
Philosophy
in
Verse
,
according
to
the
Principles
of
Pythagoras
,
of
which
Lucretius
speaks
as
of
a
miracle
,
and
whereof
Aristotle
and
Diogenes
Laertius
make
mention
.
Plato
hath
written
hardly
any
thing
on
this
part
,
which
he
hath
not
taken
from
the
Pythagoreans
.
The
Opinion
of
Democritus
,
which
had
many
Followers
before
and
after
Aristotle
,
and
which
is
revived
by
most
part
of
the
modern
Natural
Philosophers
of
note
,
is
somewhat
more
real
and
sensible
by
the
Doctrine
of
Atoms
,
than
the
Opinion
of
Aristotle
of
Matter
,
Form
,
and
Privation
:
but
besides
that
it
establishes
a
Matter
,
without
establishing
a
Workman
,
that
is
to
say
,
an
Art
without
an
Artist
;
that
Doctrine
which
is
much
the
same
with
that
of
Leucippus
,
falls
into
so
great
absurdities
when
it
is
examined
to
the
bottom
,
that
one
hath
much
ado
not
to
reject
it
.
Socrates
who
found
that
the
Sophists
had
abused
that
part
of
Philosophy
by
their
false
argumentations
,
took
another
way
and
applyed
himself
to
Morality
.
So
that
what
Plato
brings
him
in
saying
of
Natural
Things
,
is
none
of
his
,
as
Xenophon
alledges
.
The
Book
of
Theophrastus
on
Plants
,
is
in
the
judgment
of
Julius
Scaliger
,
who
hath
commented
on
it
,
one
of
the
loveliest
pieces
of
Natural
Philosophy
,
that
is
to
be
found
in
all
Antiquity
.
Zeno
the
head
of
the
Stoicks
hath
nothing
particular
in
his
Physicks
,
but
that
he
explains
not
himself
as
others
do
;
though
his
sentiments
be
the
same
.
He
establishes
two
Principles
,
God
and
Matter
:
He
assigns
to
the
World
a
Soul
so
diffused
in
all
the
parts
thereof
,
that
he
makes
it
a
great
Animal
.
Lipsius
hath
abridged
the
Physicks
of
this
Philosopher
,
as
he
hath
his
Morals
.
Epicurus
is
uncertain
in
his
Physicks
:
he
takes
a
singular
way
of
his
own
in
all
things
.
Cicero
thinks
that
this
Philosopher
,
having
addicted
himself
to
Democritus
,
hath
spoiled
his
Opinion
by
what
he
hath
changed
in
it
:
he
taught
Natural
Philosophy
only
to
secure
himself
against
the
fears
which
Religion
occasions
.
Vacuity
and
Atoms
are
the
principles
of
his
Physicks
.
The
Epicureans
little
understood
the
nature
of
Motion
,
because
they
no
ways
understood
the
nature
of
Time
and
Place
,
whereof
the
explication
belongs
to
the
Metaphysicks
.
Notwithstanding
of
that
,
Lucretius
hath
preferred
Epicurus
to
all
the
other
Philosophers
,
and
hath
set
him
off
for
the
greatest
man
that
ever
was
:
as
appears
by
the
Elogies
which
he
makes
of
him
in
divers
places
of
his
Poem
;
and
especially
in
the
beginning
of
his
third
Book
,
where
he
speaks
of
him
in
a
strain
,
wherein
never
man
was
spoken
of
.
Amafanius
,
of
whom
Cicero
makes
mention
,
maintains
nothing
different
from
Epicurus
,
whose
Doctrine
he
describes
.
Plutarch
cites
a
Book
of
Nature
and
Natural
Beings
,
composed
by
Chrysippus
,
which
Favorinus
praiseth
much
.
What
remains
of
the
Works
of
Natural
Philosophy
written
by
the
Greeks
,
is
to
be
found
by
shreds
in
the
Fragments
of
Diogenes
Laertius
.
We
are
promised
from
Florence
a
Work
,
whose
Author
named
Rucelai
,
hath
collected
all
that
the
Ancients
have
written
on
that
Science
;
and
which
he
reduced
to
six
and
thirty
different
Systems
of
Natural
Philosophy
:
But
seeing
that
Work
which
he
hath
written
in
Italian
,
and
which
contains
twelve
Volumes
,
could
not
come
to
light
before
his
death
,
it
is
to
be
feared
that
it
will
not
yet
appear
so
soon
,
by
reason
of
the
loss
that
Learning
hath
sustained
by
the
death
of
Cardinal
de
Medicis
,
who
alone
might
have
hastened
the
impression
.
VIII
.
Though
the
Romans
have
not
much
applyed
themselves
to
Natural
Philosophy
,
the
honour
of
which
they
ought
wholly
to
yield
to
the
Greeks
;
yet
there
are
to
be
found
amongst
them
learned
Works
on
that
subject
.
There
hath
been
nothing
written
in
Latine
,
in
a
more
polished
and
purer
stile
,
than
the
Poem
of
Lucretius
on
the
Philosophy
of
Epicurus
;
which
for
the
purity
of
diction
Lambinus
prefers
to
Virgil
:
but
there
is
no
piece
more
dangerous
for
Morality
.
Cicero
,
who
understood
the
Philosophy
of
the
Grecians
,
and
wrote
of
it
the
best
of
all
the
Romans
,
speaks
thereof
in
such
a
manner
,
that
one
cannot
tell
what
opinion
he
was
of
:
when
we
take
him
upright
,
we
find
that
he
addicts
himself
to
nothing
,
and
that
he
diverts
himself
with
every
thing
:
but
in
fine
,
it
is
known
that
Plato
and
Aristotle
please
him
better
than
the
rest
.
Seneca
,
it
seems
,
hath
not
well
observed
a
Didactick
way
in
his
Books
of
Natural
Questions
;
he
makes
too
subtle
Reflexions
,
where
natural
simplicity
is
only
necessary
;
he
affects
too
much
to
be
moral
,
where
he
should
only
be
natural
.
No
man
hath
written
more
in
Latine
on
Natural
Philosophy
,
nor
with
greater
elegancy
,
than
Pliny
:
the
sole
Idea
of
his
Work
is
the
vastest
design
that
ever
entred
into
the
mind
of
man
.
He
is
the
universal
Historian
of
Nature
,
who
hath
given
his
opinion
of
every
thing
,
and
well
;
he
hath
pickt
up
a
thousand
things
,
that
without
him
would
have
been
lost
.
But
if
we
consult
the
sentiment
of
Salmasius
in
his
Observations
on
Pliny
,
we
shall
find
that
that
Author
hath
many
times
suffered
himself
to
be
deceived
by
those
who
furnished
him
with
the
Memorials
of
his
History
;
that
he
hath
sometimes
lost
the
way
himself
,
by
assaying
to
go
too
far
;
that
he
hath
been
too
credulous
in
following
the
Opinions
of
others
,
and
too
hasty
to
follow
his
own
;
that
in
his
Relations
he
takes
sometimes
greater
care
of
the
beauty
of
words
,
than
the
verity
of
things
;
and
that
the
necessity
that
he
found
himself
in
of
relying
on
the
credit
of
others
,
makes
his
own
to
be
questioned
.
Not
but
that
he
hath
had
Patrons
in
these
last
Ages
,
who
pretend
that
most
part
of
the
matters
which
he
published
,
and
whereof
men
heretofore
doubted
,
are
found
after
strict
examination
to
be
true
.
Yet
I
think
we
ought
to
trust
more
to
Salmasius
than
to
those
others
,
who
hath
written
more
learnedly
on
Pliny
than
all
that
have
gone
before
him
;
and
it
must
be
acknowledged
,
that
the
work
of
Pliny
is
too
large
to
be
very
exact
.
However
his
History
is
one
of
the
most
admirable
works
of
antiquity
.
Plutarch
,
Dioscorides
,
Elianus
and
Solinus
,
every
one
of
them
in
their
own
way
have
by
their
Books
likewise
much
enriched
Natural
Philosophy
:
Plutarch
is
more
a
Moralist
than
Naturalist
,
Dioscorides
more
Physitian
than
Philosopher
,
Elianus
a
better
Historian
than
Naturalist
,
and
Solinus
a
greater
Geographer
than
observer
of
Nature
.
Galen
hath
built
upon
the
Natural
Philosophy
of
Hippocrates
whom
he
followed
exactly
,
and
hath
taken
many
things
from
Pliny
,
whose
Natural
History
he
studied
much
.
All
the
other
learned
of
the
following
ages
have
divided
themselves
according
to
the
inclination
they
have
had
for
Plato
,
or
for
Aristotle
;
as
Avicenna
and
Averroes
have
done
:
and
that
was
likewise
the
party
which
the
Schoolmen
embraced
in
the
Ages
wherein
their
Sect
hath
flourished
most
.
But
most
of
them
have
stuck
to
Aristotle
,
notwithstanding
of
the
Animosity
and
Jealousies
that
set
them
together
by
the
Ears
.
The
Schools
with
all
the
Arrogance
which
they
inspired
into
their
Disciples
,
have
not
been
so
bold
for
the
space
of
three
hundred
years
,
as
to
teach
any
thing
in
Natural
Philosophy
,
which
was
not
conform
to
the
sentiments
of
Aristotle
.
IX
.
The
Modern
Natural
Philosophy
began
not
to
be
formed
,
until
the
last
age
.
Galileus
a
Florentine
Philosopher
was
the
first
that
conceived
such
a
design
,
upon
the
notion
that
he
had
of
the
Principles
of
Leucippus
.
He
was
a
man
of
solid
wit
,
who
by
the
perfect
knowledge
he
had
of
Astronomy
and
Geometry
,
hath
reasoned
better
on
the
nature
of
Motion
,
than
those
that
went
before
him
or
followed
after
.
He
was
the
first
that
found
out
the
proportion
of
the
vibrations
of
suspended
weights
,
and
of
the
acceleration
of
the
motion
of
heavy
bodies
in
falling
,
whereof
he
took
the
principles
from
Aristotle
.
He
was
more
a
Peripatetick
than
his
Successors
:
but
in
reforming
the
Ancients
he
hath
taken
too
modern
an
Air
.
For
he
follows
the
Opinion
of
Copernicus
in
the
Systeme
of
the
World
,
which
he
hath
reformed
:
and
by
the
use
of
the
Telescope
,
he
discovered
many
new
Stars
,
he
observed
spots
in
the
Sun
,
he
found
Mountains
and
Vallies
in
the
Moon
,
he
observed
waxings
and
waneings
in
the
Planet
Venus
,
he
shewed
great
strength
in
his
reasonings
,
and
acquired
singular
Reputation
in
Italy
,
where
he
was
in
a
manner
the
founder
of
Modern
Philosophy
.
Thus
did
Bacon
awaken
the
love
of
Philosophy
in
his
Country
.
He
had
a
vast
genius
for
Natural
Philosophy
,
but
hath
in
no
part
which
he
treated
of
it
,
better
succeeded
,
than
in
his
History
of
Winds
:
though
he
hath
been
a
little
too
credulous
as
to
the
memorials
which
were
furnished
him
on
that
subject
.
The
rest
of
his
Natural
Philosophy
is
not
of
the
same
force
;
though
the
Character
of
his
Wit
appear
therein
in
all
its
features
:
and
what
he
hath
written
on
Nature
hath
not
contributed
a
little
to
excite
the
minds
of
his
Country-men
to
the
love
of
that
Science
,
and
to
the
study
of
natural
beings
,
which
of
late
has
reflourished
in
England
;
where
he
hath
found
many
imitators
of
the
passion
he
had
for
Philosophy
.
The
Physicks
of
Campanella
,
wherein
he
gives
sensation
to
the
most
insensible
things
of
nature
,
whereof
he
proves
all
the
parts
to
be
animated
,
is
a
Vision
to
which
he
was
subject
.
Telesius
is
of
his
opinion
in
his
treatise
against
Galen
.
He
is
too
bold
in
his
decisions
,
he
treats
Aristotle
often
very
highly
,
but
without
reason
.
Gilbertus
hath
explained
the
Experiments
of
the
Loadstone
better
than
any
other
.
Harvey
has
reasoned
the
best
on
the
progress
of
the
generation
of
Animals
,
and
the
circulation
of
the
Blood
,
as
Fromond
hath
written
the
best
of
Meteors
,
Savot
of
Colours
,
Mersennus
of
Sounds
and
Harmony
,
Willis
of
the
Brain
and
its
parts
,
Grew
of
the
Anatomy
of
Plants
.
Floid
hath
little
sound
Reason
:
and
he
might
pass
for
the
Paracelsus
of
Philosophers
,
as
Paracelsus
for
the
Floid
of
Physicians
;
for
they
are
two
Spirits
much
like
one
another
.
Gassendus
hath
written
well
against
the
Natural
Philosophy
of
Floid
.
Borellus
is
a
good
Geometrician
,
and
no
bad
Naturalist
,
but
without
any
principle
of
Metaphysick
,
which
makes
him
not
very
sure
in
his
Propositions
.
Thomas
Hobbes
hath
shewed
a
great
depth
of
wit
in
his
Physicks
;
but
as
he
is
one
of
the
boldest
Epicureans
of
these
last
Ages
,
and
follows
in
every
thing
the
principles
of
Epicurus
,
without
any
reserve
;
so
hath
he
reasoned
ill
about
the
Mind
and
its
chief
Operations
,
the
principle
of
which
he
attributes
to
Phantasms
,
and
the
Imagination
.
Boile
is
a
rational
person
,
who
hath
applyed
himself
to
the
enriching
of
Natural
Philosophy
by
his
Experiments
and
Reflexions
,
which
have
always
an
air
of
solidity
.
Gassendus
is
but
the
Restorer
of
the
Physicks
of
Epicurus
;
which
he
hath
handled
by
Galileus
his
principles
of
Motion
,
wherein
he
is
altogether
Galileist
;
and
for
the
rest
an
Epicurean
mitigated
by
a
principle
of
Conscience
:
for
he
acknowledges
the
creation
of
Atoms
,
which
Epicurus
denys
;
he
will
have
God
to
give
them
the
Motion
,
Extension
and
Figure
,
which
Epicurus
ascribes
to
themselves
:
he
admits
of
Providence
,
which
that
Philosopher
allowed
not
.
In
fine
,
he
makes
Epicurus
an
honest
man
,
because
he
is
so
himself
:
but
never
man
hath
treated
Aristotle
worse
,
whom
he
calls
ignorant
,
fool
,
and
fancyful
,
for
all
he
was
himself
so
moderate
.
As
to
Vanhelmont
,
who
can
find
nothing
rational
in
Aristotle's
Physicks
,
it
must
be
acknowledged
his
judgment
is
not
great
:
the
truth
is
Paracelsus
had
infected
his
Wit
.
X.
Now
after
all
,
that
we
may
do
justice
to
our
Nation
,
and
to
the
Memorie
of
Descartes
,
we
must
acknowledge
that
his
Natural
Philosophy
is
one
of
the
most
learned
and
accomplished
pieces
of
Modern
Physicks
:
In
it
there
are
curious
Idea's
,
and
quaint
Imaginations
:
and
if
one
mind
it
well
,
there
is
to
be
found
therein
a
more
regular
Doctrine
,
than
in
Galilaeus
or
the
English
;
and
even
more
novelty
and
invention
than
in
Gassendus
himself
.
In
a
word
,
it
is
a
Work
whereof
the
order
is
well
excogitated
:
his
Method
is
altogether
Geometrical
,
which
leads
from
principles
to
principles
,
and
from
propositions
to
propositions
.
However
this
is
to
be
found
fault
with
in
him
;
That
he
settles
for
the
principle
of
a
Natural
Body
,
motion
,
figure
and
extension
,
which
are
much
the
same
with
the
Principles
of
Democritus
and
Epicurus
:
Whereupon
it
is
said
,
That
Father
Mersenne
,
who
was
his
Resident
at
Paris
,
having
one
day
given
out
in
an
Assembly
of
the
Learned
,
That
Monsieur
Descartes
,
who
had
gained
Reputation
by
his
Geometrie
,
was
projecting
a
method
of
Natural
Philosophy
,
wherein
he
admitted
Vacuity
;
that
project
was
hissed
at
by
Robertval
and
some
others
,
who
from
thenceforwards
thought
it
would
prove
no
great
atchievement
.
Father
Mersenne
wrote
to
him
that
Vacuity
was
not
then
a-lamode
at
Paris
:
which
obliged
Descartes
to
devise
measures
to
keep
in
good
terms
with
the
new
Naturalists
,
whose
suffrage
he
courted
,
and
to
admit
the
plenitude
of
Leucippus
:
So
through
policy
the
exclusion
of
Vacuity
became
one
of
his
Principles
.
This
made
Gassendus
start
new
difficulties
to
him
;
showing
him
,
that
if
there
were
no
Vacuity
,
motion
,
which
was
one
of
his
Principles
,
would
be
impossible
:
because
nothing
moves
if
there
be
no
void
for
it
Descartes
to
salve
that
inconvenience
,
invented
his
thin
subtile
matter
,
whereof
he
made
a
kind
of
engine
which
he
applied
to
many
things
;
and
thereby
he
reconciled
the
opinion
of
Plenitude
and
Vacuity
,
according
as
he
stood
in
need
of
either
.
But
as
Plenitude
,
and
that
thin
subtile
matter
got
place
in
the
Systeme
of
Descartes
,
meerly
out
of
complaisance
to
the
relish
of
the
Age
,
and
as
an
aftergame
;
so
his
Philosophy
seemed
weak
in
the
matter
of
motion
,
which
is
one
of
his
Principles
.
For
that
Philosopher
taught
that
all
motion
was
created
with
the
World
,
that
there
was
no
new
motion
produced
,
and
that
it
did
no
more
but
shift
from
one
Body
to
another
:
That
the
thin
subtile
matter
by
its
impulse
,
caused
all
the
gravity
or
levity
of
Bodies
:
That
the
alteration
of
heavy
Bodies
in
their
motion
towards
the
center
,
proceeded
from
the
same
impulse
:
That
heat
was
nothing
but
the
agitation
of
the
particles
of
the
Air
put
in
motion
by
the
subtile
matter
,
which
in
his
Doctrine
was
a
kind
of
a
Spring
fit
for
all
things
.
That
the
Vegetation
of
Plants
,
and
Generation
of
Animals
is
performed
only
by
a
fortuitous
motion
of
his
little
Bodies
,
as
a
Palace
might
be
erected
by
a
heap
of
Stones
moved
by
chance
:
That
there
is
no
sensation
in
Animals
:
That
these
Demonstrations
of
Joy
,
Sadness
,
Amity
,
and
Aversion
,
these
impressions
of
pain
and
pleasure
,
that
appear
in
them
,
are
but
the
effects
of
a
kind
of
Spring
and
Engine
,
that
plays
according
as
the
matter
is
disposed
:
That
heat
is
not
in
the
Fire
,
hardness
in
the
Marble
,
humidity
in
the
Water
;
that
these
things
are
only
in
the
Soul
,
which
finds
Fire
hot
,
Marble
hard
,
and
Water
humid
,
by
its
thought
,
and
not
at
all
by
these
qualities
,
which
are
but
Chymera's
.
In
fine
,
Descartes
,
who
would
have
us
begin
,
by
doubting
of
every
thing
,
to
lay
aside
all
our
notices
,
strip
our selves
of
our
Sentiments
,
of
Custom
,
Education
,
Opinion
,
of
our
very
Senses
,
and
all
other
impressions
,
that
we
may
but
learn
some
small
inconsiderable
matter
,
demands
more
than
he
promises
.
And
when
,
to
give
the
reason
of
things
,
he
says
,
they
happen
by
a
certain
Figure
,
Motion
,
or
Extension
,
he
hath
said
all
;
for
he
dives
into
nothing
,
and
for
all
he
pretends
to
be
so
great
a
Democritist
,
he
understands
not
the
true
Doctrine
of
Democritus
.
His
System
of
the
Loadstone
with
these
little
hooked
bodies
,
these
hollowed
and
spiral
parts
,
is
without
foundation
.
His
opinion
of
the
Flux
and
Reflux
of
the
Sea
,
by
the
impression
of
the
Atmosphere
of
the
Moon
,
is
found
false
by
experience
;
for
the
parts
of
Water
that
are
under
the
Moon
,
swell
instead
of
sinking
,
as
he
saith
.
The
explication
which
he
gives
to
all
the
motions
of
the
Soul
in
its
passions
by
the
Conjunction
of
Nerves
and
Fibres
which
are
inserted
in
the
(
glandula
pinealis
)
is
a
Dream
,
for
there
are
no
Nerves
which
terminate
at
that
glandule
:
he
says
nothing
rational
concerning
sounds
.
In
fine
,
it
may
be
said
,
that
he
is
very
like
those
Pythagoreans
of
whom
Aristotle
speaks
,
who
did
not
so
much
endeavour
to
give
a
reason
of
the
things
they
explained
,
as
to
reduce
every
thing
to
their
own
Principles
and
System
.
However
,
as
he
made
it
his
business
rather
to
show
his
Wit
,
than
to
discover
the
truth
;
so
when
one
is
so
rational
as
to
be
satisfied
with
probabilities
,
he
may
find
enough
to
satisfie
himself
in
that
Natural
Philosophy
:
yet
that
haughtiness
of
his
Disciples
,
who
call
all
other
Philosophers
ignorants
,
is
not
to
be
approved
of
:
their
minds
are
dazled
with
a
new
kind
of
Language
,
and
therefore
they
make
a
noise
,
as
all
novelties
do
.
The
obscurity
of
his
expression
encreased
the
number
of
his
followers
;
for
in
matter
of
Doctrine
that
is
often
found
to
be
the
best
which
is
least
understood
.
XI
.
The
Natural
Philosophy
of
the
Chymists
with
their
three
principles
,
Salt
,
Sulphur
,
and
Mercury
,
hath
no
Solidity
:
they
are
narrow-spirited
Philosophers
,
who
being
unable
to
comprehend
Universal
Philosophy
,
have
stinted
themselves
to
limited
Subjects
,
and
thereto
stinted
their
own
Genius
.
They
may
be
reduced
to
three
orders
.
The
first
is
,
of
those
that
pretend
to
the
knowledge
of
Nature
in
general
:
the
second
,
of
those
who
prepare
Remedies
:
and
the
third
,
of
those
who
apply
themselves
to
the
finding
out
of
the
Art
of
changing
of
Metals
,
by
giving
them
either
new
Figures
,
new
Colours
,
or
new
Consistence
.
The
first
and
second
may
be
rational
,
as
Albertus
Magnus
,
Van
Helmont
,
and
the
Distillers
are
.
The
third
are
Extravagant
:
for
to
pretend
to
make
new
Creatures
,
is
to
invade
the
right
of
the
Creator
.
As
for
the
Cabalists
and
Judicial
Astrologers
,
there
is
nothing
more
frivolous
than
their
Natural
Philosophy
:
neither
shall
I
speak
of
the
Physicks
of
Cardan
,
which
are
all
contained
in
his
Books
of
Subtilitie
.
But
I
cannot
forbear
to
take
notice
,
that
the
Royal
Society
of
England
;
the
Academy
of
Philosophers
lately
established
at
Paris
,
by
Order
of
the
King
;
the
Cares
of
the
late
Cardinal
de
Medicis
,
to
encourage
the
Learned
by
his
example
,
and
the
new
piece
of
Experiments
which
he
caused
within
these
few
years
to
be
Printed
at
Florence
;
have
so
effectually
revived
the
love
of
Natural
Philosophy
in
the
Age
we
live
in
,
that
nothing
seems
at
present
more
in
Vogue
amongst
the
Learned
of
Europe
,
than
that
study
which
now-a-days
reigns
there
Universally
.
And
Men
have
advanced
in
it
with
so
much
success
,
that
it
may
be
said
,
that
within
the
space
of
threescore
years
,
there
have
been
made
more
new
discoveries
in
Nature
,
by
Experiments
,
Observations
,
and
the
Invention
of
new
Instruments
of
Astronomy
,
than
had
been
made
for
above
a
thousand
years
before
.
For
there
is
found
out
an
Art
of
observing
all
the
different
affections
of
the
Air
by
the
Thermometer
:
there
are
new
Descriptions
made
of
the
Moon
by
a
Map
,
which
represents
all
its
Monthly
Appearances
,
and
the
Variety
of
the
Phoenomena
which
the
Shadow
makes
by
Eminencies
and
Concavities
like
to
Mountains
and
Valleys
:
there
is
found
an
Art
to
observe
the
Course
of
the
Stars
,
with
as
great
exactness
as
the
Motion
of
a
Watch
,
or
their
shadow
on
a
Sun-Dial
:
and
it
was
in
our
Age
,
or
but
a
little
before
,
that
Men
began
to
find
out
Irregularites
in
the
Motion
of
the
Heavens
,
and
Celestial
Bodies
:
that
is
to
say
,
in
the
most
regular
works
of
Nature
that
God
hath
made
.
In
fine
,
it
seems
that
by
that
virtuous
emulation
,
which
hath
been
of
late
raised
amongst
the
Naturalists
of
England
,
France
,
Italy
,
and
Holland
,
the
World
hath
begun
to
change
its
Face
,
the
Heavens
to
move
on
other
principles
,
and
by
other
Systems
,
the
Air
to
be
more
cleared
by
the
knowledge
of
Meteors
,
the
Sea
to
become
more
easie
for
Commerce
by
the
Science
of
Navigation
,
the
Earth
to
be
better
known
by
the
perfect
knowledge
of
Simples
,
mixt
Bodies
,
Salts
,
and
Minerals
,
and
all
Arts
to
be
enobled
by
new
discoveries
:
at
present
there
is
nothing
studied
but
the
finding
out
of
new
lights
in
Sciences
,
which
have
been
darkned
by
the
negligence
of
preceding
Ages
;
and
the
study
of
Experiments
is
raised
to
a
greater
height
than
ever
.
What
shall
I
say
of
the
wonderful
Springs
of
motion
in
the
Heart
,
the
Circulation
of
the
Blood
,
the
Construction
of
the
Brain
,
the
Universal
Oeconomie
of
the
Body
of
Man
,
wherein
there
are
so
many
new
secrets
found
out
;
of
all
the
rare
and
late
discoveries
in
Flies
and
and
other
Insects
,
whereof
the
English
have
composed
a
great
Volume
full
of
Observations
,
which
hitherto
have
been
almost
unknown
?
If
with
the
same
ardour
they
persist
in
the
Study
of
Nature
,
by
the
Observations
which
they
have
begun
to
make
in
all
parts
of
the
World
,
where
their
Commerce
gives
them
entrance
,
they
may
be
able
shortly
to
publish
a
second
Volume
of
Natural
History
worthy
to
be
subjoyned
to
that
of
Pliny
.
If
I
pretended
to
enter
into
the
retail
of
all
that
is
found
out
in
Nature
by
study
and
the
application
of
Modern
Philosophy
,
I
should
never
make
an
end
.
But
I
cannot
forget
how
much
that
Science
is
enriched
by
the
Works
of
Monsieur
de
la
Chambre
,
chief
Physician
in
Ordinary
to
the
King
,
who
adhering
to
the
Doctrine
of
Aristotle
hath
written
on
Physicks
,
more
solidly
than
others
,
and
in
a
more
florid
stile
.
In
so
dry
and
barren
matters
,
there
was
never
so
much
grace
and
beauty
:
and
yet
his
politeness
lessens
not
the
force
of
his
reasons
,
nor
does
the
flourish
of
his
expression
take
any
thing
off
from
the
Gravity
of
his
matter
.
It
may
be
said
that
he
is
the
politest
and
most
solid
of
all
Modern
Philosophers
,
and
that
if
Nature
her self
would
explain
her self
,
she
would
use
no
other
terms
.
XII
.
It
remains
now
to
be
observed
,
that
we
may
put
an
end
to
the
Reflexions
on
Natural
Philosophy
,
what
it
is
that
may
contribute
to
the
perfection
of
that
Art
,
whereof
men
are
so
fond
of
late
,
and
what
may
hurt
the
progress
which
it
so
justly
makes
in
the
minds
of
men
.
As
honour
and
emulation
are
chiefly
the
Soul
of
Arts
and
Sciences
;
so
they
who
have
a
Genius
for
Natural
Philosophy
,
whereof
the
knowledge
is
so
important
for
Society
,
cannot
be
too
much
esteemed
.
Yet
they
cannot
be
sufficiently
warned
to
have
a
care
of
being
surprised
by
new
Opinions
,
without
strict
examination
of
them
,
and
of
espousing
the
sentiments
of
others
by
a
Spirit
of
Cabal
and
partiality
;
they
should
cast
off
that
Character
,
as
one
of
the
greatest
hindrances
to
the
knowledge
and
discerning
of
Truth
.
Let
us
exhort
them
to
guard
themselves
by
the
Use
and
Experience
of
Things
,
that
they
may
prevent
pleasant
Errours
,
and
lay
aside
the
natural
prepossession
that
men
have
for
their
own
Opinions
:
but
let
us
likewise
advise
them
never
to
be
too
curious
,
without
some
little
docility
,
nor
to
be
too
docile
,
without
somewhat
of
curiosity
.
For
curiosity
without
submission
leads
men
out
of
the
way
;
and
too
great
submission
without
curiosity
guides
men
into
ignorance
.
Let
them
know
that
Reason
and
Experience
are
the
two
only
ways
whereby
that
Science
is
acquired
:
but
that
Reason
without
Experience
hath
no
solidity
,
as
Experience
without
Reason
has
no
exactness
.
Let
them
not
amuse
themselves
to
satisfie
too
much
the
publick
curiosity
by
Novelties
:
for
it
is
a
vanity
of
the
new
Philosophers
to
make
it
more
their
business
to
say
things
that
are
agreeable
,
than
useful
.
These
maxims
are
to
be
insinuated
to
the
modern
Philosophers
,
to
imprint
on
their
minds
that
Character
of
solidity
,
without
which
that
Science
cannot
be
well
handled
,
wherein
there
is
nothing
more
to
be
avoided
,
than
illusion
and
uncertainty
.
Moreover
,
though
there
be
hardly
any
thing
more
to
be
added
to
the
general
Physicks
,
to
enrich
them
with
new
Principles
and
Methods
,
because
they
consist
in
a
limited
perfection
:
yet
it
may
be
said
that
the
special
Physicks
are
of
so
vast
an
extent
,
that
there
may
be
always
found
new
ways
to
raise
them
to
greater
perfection
.
And
for
all
the
new
Stars
that
are
discovered
,
there
will
remain
still
more
to
be
found
out
.
For
that
is
a
Stock
,
which
,
though
it
be
so
much
already
drained
by
the
Studies
of
so
many
Learned
,
and
by
the
series
of
so
many
Ages
,
yet
will
still
prove
inexhaustible
.
XIII
.
The
last
Reflexion
which
we
have
to
make
on
this
Science
,
regards
the
procedure
of
Naturalists
,
who
in
their
Reasonings
refer
all
things
toNature
,
giving
it
greater
vertue
than
it
ought
to
have
,
and
stretching
its
power
beyond
the
bounds
that
the
Creator
hath
prescribed
to
it
.
As
Alcindus
,
that
Arabian
Philosopher
,
did
heretofore
,
whom
Averroes
ranks
among
the
greatest
wits
that
ever
were
;
in
effect
he
knew
many
things
:
but
he
made
a
Treatise
wherein
he
imputed
to
Nature
,
what
is
commonly
attributed
to
Spirits
,
which
are
above
Nature
,
that
is
to
say
,
to
Angels
and
Demons
.
So
did
Peter
of
Apono
and
Pomponatius
,
both
great
sticklers
for
Nature
,
pretend
that
all
that
happened
in
sublunary
things
,
was
but
an
effect
of
Celestial
impressions
.
And
as
Galen
referred
every
thing
to
the
Qualities
of
Temperament
,
Albertus
Magnus
to
the
Specifick
Form
,
Marcilius
Ficinus
to
Planets
;
so
Peter
of
Apono
referred
every
thing
to
the
Vertue
of
Celestial
Bodies
,
and
acknowledged
no
other
Miracles
but
the
changes
of
Seasons
,
as
Du
Loyer
assures
us
.
This
gave
occasion
to
Baptista
of
Mantua
to
call
him
,
Virum
magnae
sed
nimium
audacis
sapientiae
;
a
great
Philosopher
,
but
of
too
great
boldness
.
That
is
the
common
infirmity
of
stinted
Spirits
,
that
believe
nothing
but
what
they
comprehend
.
Montanus
seems
to
be
a
Philosopher
of
this
Character
:
he
is
often
incredulous
,
through
a
desire
of
being
too
much
a
Naturalist
;
and
he
is
the
more
dangerous
for
Religion
,
the
more
he
affects
not
to
appear
so
.
For
by
the
ingenuity
of
plain
common
sense
,
and
of
too
civil
a
Philosopher
,
he
works
greater
effects
on
mens
minds
,
with
his
negligent
way
of
saying
what
he
says
.
The
Natural
Philosophy
of
Descartes
raises
not
the
Mind
above
the
Senses
:
by
Bodies
alone
he
explains
the
most
spiritual
operations
of
the
Soul
:
and
an
Englishman
of
late
hath
made
appear
,
that
in
all
the
Reasonings
of
that
Philosopher
there
is
a
mechanical
air
that
reduces
every
thing
to
the
method
of
Art
;
for
which
he
thinks
it
dangerous
to
Religion
.
But
speaking
generally
,
Natural
Philosophy
,
Medicine
,
Astrology
,
and
Chymistry
,
stick
too
much
to
Nature
,
to
raise
men
to
him
who
is
the
Author
thereof
:
they
allow
too
much
to
the
Senses
,
to
make
men
able
to
get
above
Senfe
;
and
they
harden
the
heart
against
the
belief
of
God
,
by
accustoming
men
to
consider
things
by
too
low
a
view
.
Unhappy
are
the
Philosophers
of
that
Genius
,
who
subtilize
on
the
Knowledge
of
the
Creature
,
and
stick
at
the
belief
of
the
Creator
.
That
was
not
the
Character
of
the
ancient
Philosophers
,
who
had
not
only
higher
thoughts
than
we
,
but
raised
themselves
above
themselves
,
that
they
might
acknowledge
a
Soveraign
Reason
,
which
they
made
the
Rule
of
all
their
Reasonings
,
and
to
which
they
submitted
their
minds
.
In
fine
,
that
we
may
make
an
end
,
let
us
observe
our selves
in
the
judgments
we
make
of
Nature
,
and
judge
of
it
with
reverence
,
let
us
not
decide
too
boldly
on
its
operations
,
whereof
Man
ought
never
to
judge
but
with
trembling
.
For
to
be
short
,
to
censure
Nature
is
to
censure
God
whose
work
it
is
,
and
to
submit
the
greatness
of
his
Power
to
our
Criticks
.
Wherein
that
Prince
seemed
Extravagant
,
that
would
have
reformed
the
Fabrick
of
the
World
by
a
false
Gusto
of
Philosophy
,
which
he
had
learnt
from
the
Arabians
.
True
Philosophy
,
when
it
hath
attained
to
its
highest
pitch
of
perfection
,
judges
of
every
thing
with
fear
;
it
shakes
when
it
comes
to
decide
,
because
it
knows
its
own
incapacity
,
by
knowing
the
weakness
of
the
mind
of
man
.
But
when
it
considers
the
Works
of
God
,
it
imposes
silence
on
its
Reason
,
and
bends
downwards
all
its
knowledge
,
as
the
Cherubims
of
the
Prophet
fold
their
Wings
,
and
humble
themselves
before
God
,
that
by
their
own
humiliation
they
may
reverence
the
greatness
of
his
Majesty
.
The
end
of
the
Fourth
Part
.
Reflexions
ON
The
Use
which
is
to
be
made
OF
PHILOSOPHY
,
IN
Matters
of
Religion
.
I.
THe
first
Instrument
that
Religion
makes
use
of
to
prove
its
maximes
,
is
Reason
;
and
Reason
cannot
be
rightly
employed
but
by
Philosophy
,
which
reduces
it
into
method
by
giving
it
principles
.
It
is
therefore
important
that
Philosophy
it self
should
be
sound
,
that
it
may
stamp
a
right
Character
on
the
mind
,
and
conduct
it
securely
in
a
way
,
which
one
cannot
mistake
or
lose
without
Eternal
Ruine
.
And
therefore
it
is
that
Lactantius
says
,
that
Philosophy
is
of
great
use
to
a
Man
,
when
he
hath
once
got
some
Tincture
of
Religion
.
But
Men
may
easily
abuse
so
advantagious
a
means
,
by
the
bad
use
that
the
mind
of
Man
may
make
of
it
,
when
it
yields
to
the
conduct
of
passion
,
interest
,
or
prejudices
.
This
made
Callicles
in
Plato
say
,
that
Philosophy
taken
the
wrong
way
was
able
to
spoil
Religion
.
There
is
therefore
great
circumspection
to
be
used
as
to
that
.
Faith
is
an
Heavenly
Unction
,
that
will
easily
corrupt
in
a
mind
infected
with
false
Doctrine
.
And
as
any
Liquor
would
be
soon
spoiled
in
an
impure
Vessel
:
so
nothing
is
more
capable
to
alter
the
purity
of
Religion
,
than
the
impurity
of
sentiments
wherewith
it
is
received
.
It
is
not
that
one
must
needs
be
a
Philosopher
,
to
be
a
Christian
,
nor
that
the
Wisdom
of
the
World
is
a
rule
to
the
Wisdom
of
Heaven
.
But
that
the
reason
of
Man
being
submitted
to
Faith
;
Faith
how
Divine
soever
it
be
,
condescends
to
make
use
of
Humane
Reasoning
,
to
bring
Reason
to
its
Obedience
.
So
that
it
cannot
be
absolutely
pure
,
if
Philosophy
,
which
is
the
Instrument
that
it
makes
use
of
,
be
not
so
likewise
.
This
obliged
St.
Paul
to
admonish
the
Primitive
Christians
to
beware
,
lest
any
Man
should
spoil
them
through
Philosophy
,
and
vain
Deceit
,
through
the
Traditions
of
Men
,
according
to
the
Rudiments
of
the
World
,
and
not
after
Christ
.
)
The
World
was
so
infected
with
the
different
opinions
of
so
many
Philosophers
,
that
a
Christian
needed
all
his
Wits
about
him
to
guard
himself
from
that
danger
.
For
Tertullian
observes
,
that
the
Primitive
Heresies
sprang
only
from
the
opinions
,
wherein
those
that
were
the
Authours
of
them
had
been
bred
.
Philosophy
ill
understood
,
saith
St.
Augustin
,
made
the
Egyptians
Worship
the
Sun
and
Stars
.
The
Valentinians
,
against
whom
St.
Irenaeus
writes
,
came
out
of
the
School
of
Diogenes
and
Epicurus
;
the
Gnosticks
out
of
Plato's
;
and
the
Manichees
out
of
that
of
Pythagoras
.
Martian
became
Heretick
by
the
Doctrine
of
Zeno
;
and
Manes
took
the
principles
of
his
opinion
from
a
Saracen
Philosopher
,
whom
St.
Epiphanius
mentions
.
St.
Jerome
assures
us
that
it
was
the
Morality
of
the
Stoicks
that
made
the
Pelagians
fall
into
errour
.
But
what
happened
in
the
Primitive
Ages
by
that
manner
of
dependance
which
Religion
hath
on
Philosophy
,
is
come
to
pass
in
the
last
.
Possevin
observes
,
that
it
is
incredible
how
many
Libertines
and
Hereticks
the
reading
of
Averroes
made
in
Europe
.
Alphonsus
King
of
Castile
censured
the
Workman-ship
of
God
,
by
Criticising
on
Nature
,
and
grew
impious
by
the
study
of
the
Arabian
Philosophers
,
and
by
the
pleasure
he
took
in
the
ravings
of
a
Spanish
Jew
,
who
found
out
the
motion
of
Trepidation
in
the
Firmament
.
Agrippa
spoiled
his
spirit
by
the
reading
of
Porphyrie
,
Proclus
,
and
Plessus
,
that
is
to
say
,
by
the
Philosophy
of
Plato
,
as
he
himself
confesses
.
Cervetus
a
Spaniard
,
and
Socinus
an
Italian
,
made
only
use
of
Philosophy
,
to
make
Innovations
in
Religion
.
And
it
is
pretended
that
the
Philosophy
of
Descartes
was
at
first
well
received
in
the
North
,
because
it
seemed
to
favour
the
opinion
of
Calvin
,
which
is
in
greatest
Vogue
there
:
for
the
principles
of
that
new
Philosophy
lead
a
Man
to
believe
that
the
Creature
in
its
freest
Actions
,
acts
only
by
the
impulse
of
the
Creator
,
and
that
it
is
God
alone
that
wills
in
the
willings
of
Man
.
In
fine
,
nothing
tends
more
to
the
corruption
of
the
Heart
,
than
the
corruption
of
Doctrine
;
and
there
is
nothing
that
overthrows
Religion
,
so
much
as
the
vain
Reasonings
of
a
false
Philosophy
.
It
is
not
by
the
School
of
Errour
and
Lying
,
that
one
becomes
a
Disciple
of
truth
:
neither
was
it
by
the
inconstancy
and
levity
of
Humane
Opinions
,
that
the
Apostles
became
the
Pillars
of
Faith
.
That
was
also
the
reason
that
moved
the
Fathers
in
some
counsels
,
to
order
the
Professors
of
Philosophie
not
to
teach
any
Doctrines
that
were
prejudicial
to
Religion
.
II
.
It
much
concerns
a
Christian
then
,
not
to
make
use
indifferently
of
every
kind
of
Philosophy
,
seeing
the
use
of
it
may
prove
so
dangerous
:
it
is
even
Prudence
to
make
sure
in
the
choice
that
is
to
be
made
amongst
so
many
different
opinions
,
as
have
passed
current
in
all
Ages
.
But
what
assurance
is
there
amidst
so
many
clouds
wherein
Truth
is
commonly
wrapped
up
?
to
which
may
be
added
the
obscurity
of
Natural
things
;
the
weakness
of
the
Spirit
of
Man
;
the
erroneousness
of
the
Judgement
of
the
Senses
naturally
Impostrous
:
in
a
word
,
Opinion
and
Passion
,
which
are
perpetual
hindrances
to
Natural
evidences
;
as
well
as
all
these
idle
and
curious
Speculations
,
to
which
Philosophers
are
subject
,
&
which
serve
more
for
oftentation
and
the
Pomp
of
Science
,
than
the
conduct
of
the
Mind
,
and
edification
of
manners
.
Whence
appears
how
empty
and
vain
Humane
Wisdom
is
,
whereof
all
the
Light
can
only
serve
to
seduce
and
lead
Men
out
of
the
way
:
Because
,
saith
St.
Augustin
,
God
hath
concealed
Truth
from
Man
,
as
well
for
the
punishment
of
his
crime
,
as
to
instruct
him
of
his
misery
.
Wherefore
that
we
may
not
mistake
our selves
,
let
us
begin
to
study
what
is
to
be
believed
,
before
we
set
our selves
on
Reasoning
.
Let
us
regulate
the
use
of
our
Faith
,
that
we
may
regulate
the
use
of
our
Reason
:
let
us
be
Christians
before
we
be
Philosophers
:
let
our
first
Wisdom
and
our
chief
Philosophy
be
our
Religion
.
Men
learn
to
reason
by
Philosophy
;
but
they
learn
to
submit
their
minds
to
Reason
and
eternal
Verity
,
by
Christianity
.
Let
us
know
the
duties
thereof
by
the
study
of
the
Law
,
which
is
,
says
St.
Chrysostom
,
the
rule
of
Knowledge
and
Truth
:
That
we
may
learn
that
method
of
Reasoning
which
may
be
most
sutable
to
it
,
let
us
apply
our selves
to
the
Doctrine
of
the
Gospel
,
which
the
pride
of
Pagan
Philosophers
could
never
comprehend
,
and
our
Reason
will
settle
it self
upon
so
solid
a
foundation
:
because
there
is
nothing
but
Faith
,
that
can
give
bounds
to
the
mind
of
Man
,
stay
the
inconstancy
of
his
Reason
,
and
fix
it
on
its
object
.
Let
us
not
expose
our selves
to
the
agitation
of
our
vain
Reasonings
,
which
are
apt
to
carry
us
further
than
we
should
go
.
Happy
is
he
,
who
admidst
the
waves
of
this
Sea
,
which
is
always
tossed
with
the
errours
and
opinions
in
Religion
that
reign
in
the
World
,
hath
taken
the
course
to
stick
close
to
the
immoveable
foundation
of
the
Word
of
God
.
III
.
Religion
is
then
the
first
Principle
according
to
which
Humane
Wisedom
is
to
take
its
measures
:
so
that
all
the
different
methods
of
ancient
or
modern
Philosophy
,
all
the
new
Systems
of
Natural
,
and
all
the
new
Maxims
of
Moral
Philosophy
,
may
be
good
,
if
they
be
not
contrary
to
it
.
For
the
Gospel
ought
to
be
the
rule
of
our
sentiments
.
What
is
not
conform
to
that
Rule
,
leads
to
disorder
.
The
Doctrine
of
Plato
or
Aristotle
,
Gassendus
or
Descartes
,
is
not
to
be
esteem'd
,
but
in
so
much
as
it
favours
Religion
;
which
should
be
the
first
of
all
Philosophies
.
Let
us
forsake
all
the
rest
,
for
all
other
Sciences
are
but
illusion
,
and
every
other
Light
but
a
transitory
flash
,
fitter
to
amuse
our
curiosity
than
to
satisfie
our
mind
.
To
speak
properly
,
we
know
things
but
as
in
dream
,
and
are
ignorant
of
them
in
effect
:
Yea
,
and
we
would
pitty
our
own
ignorance
,
if
our
vanity
kept
it
not
from
our
Knowledge
.
The
most
frivolous
Question
in
the
World
,
divided
all
the
minds
of
Antiquity
:
and
after
almost
three
thousand
Years
of
dispute
,
it
is
not
as
yet
well
decided
.
Thales
and
his
Disciples
until
Plato
,
says
Plutarch
,
have
denied
a
Vacuity
in
Nature
,
those
that
follow'd
after
,
to
begin
with
Democritus
and
Epicurus
,
and
to
continue
until
our
new
Atomists
,
have
taught
it
.
Men
dispute
thereon
still
every
day
,
and
come
to
no
agreement
.
That
degree
of
Certainty
,
which
was
heretofore
with
so
many
Reasonings
sought
for
in
the
Academy
,
tended
only
to
uncertainty
.
In
fine
,
the
knowledge
of
Man
staggers
always
in
doubting
and
hesitation
;
and
Truth
is
only
come
into
the
World
by
JESUS
CHRIST
.
Faith
alone
can
teach
that
Divine
Philosophy
,
which
none
of
the
Great
Men
of
the
World
have
been
able
to
know
.
To
open
our
Eyes
to
so
pure
a
Light
is
the
way
to
be
illuminated
.
It
was
not
by
the
force
of
Syllogisms
and
Arguments
that
Men
were
convinced
of
that
Philosophy
;
but
by
the
Simplicity
and
Ignorance
of
those
that
published
it
in
the
World
:
the
Greeks
and
Romans
submitted
all
their
pride
and
haughtiness
of
mind
to
the
Gospel
;
whose
vertue
was
so
powerful
,
that
it
made
its
First-Disciples
its
greatest
Votaries
.
It
is
Faith
then
,
which
ought
to
make
all
the
Wit
and
Knowledge
of
man
:
for
he
that
shall
follow
his
own
Understanding
,
will
undoubtedly
lose
himself
.
IV
.
Faith
having
undeceived
man
of
the
counterfeit
glisterings
,
which
shined
in
the
Philosophy
of
the
Heathens
,
it
accustomed
him
to
dispute
no
more
about
those
things
,
which
God
hath
not
submitted
to
Reasoning
,
and
taught
him
that
it
is
better
not
to
know
what
God
hath
thought
fit
to
conceal
from
him
,
and
with
a
reverent
ignorance
to
adore
the
Secrets
,
which
he
hath
not
revealed
to
us
,
than
to
undertake
to
sound
that
Abyss
of
knowledge
,
by
the
rashness
of
our
conjectures
,
and
the
faint
views
of
our
Reason
.
To
this
Divine
beam
of
Faith
,
the
Faithful
took
pleasure
to
sacrifice
all
these
insolent
curiosities
,
which
made
them
too
rashly
examine
the
works
of
God
,
by
examining
of
Nature
;
and
to
stifle
all
the
prospects
of
that
proud
Reason
,
which
addict
them
to
the
Creature
,
to
make
them
revolt
against
the
Creatour
.
It
was
by
the
rays
of
that
most
Heavenly
Light
,
that
the
Christian
came
to
understand
that
it
was
better
to
be
submissive
,
than
to
reason
in
matters
of
Religion
;
that
the
smalness
of
Wit
was
somewhat
more
advantageous
to
make
a
man
a
Believer
,
than
all
the
force
and
acuteness
of
Understanding
;
and
that
the
simplicity
of
Faith
was
preferable
to
all
the
lustre
and
reputation
of
Science
;
because
that
the
works
of
God
,
which
carry
the
greatest
marks
of
his
Omnipotency
and
Character
,
are
those
which
we
least
understand
:
so
that
there
is
nothing
more
reasonable
than
to
humble
Reason
,
and
to
submit
it
to
the
direction
of
Eternal
Reason
,
which
is
the
Rule
of
all
other
Reasons
;
and
the
rather
,
seeing
that
there
is
no
kind
of
Science
,
which
depends
not
on
submission
,
that
it
may
settle
it self
by
its
Principles
.
Is
it
just
that
Men
should
exercise
a
kind
of
tyranny
upon
our
belief
and
upon
our
minds
,
for
things
indifferent
,
such
as
are
Arts
and
Sciences
,
and
that
we
should
take
our
freedom
as
to
Religion
?
We
are
told
things
incomprehensible
in
the
name
of
Descartes
,
from
which
we
reap
no
advantage
;
we
take
them
on
their
bare
word
:
And
having
most
credible
Mysteries
delivered
to
us
in
the
Name
of
God
,
which
assures
us
of
Eternal
Life
,
shall
we
not
believe
them
?
V.
When
Reason
is
once
submissive
,
Philosophy
which
is
its
rule
may
be
useful
to
explain
it
.
That
is
the
first
use
that
is
to
be
made
of
Philosophy
in
Religion
.
So
it
was
that
Anatolius
B.
of
Laodicea
,
S.
Jerom
,
S.
Augustin
,
Theodoret
,
Didymus
of
Alexandria
,
Boetius
,
S.
John
Damascen
,
and
many
others
,
began
first
amongst
Christians
to
give
vogue
to
the
Philosophy
of
Aristotle
:
which
afterwards
was
continued
by
the
Fathers
and
Divines
in
the
Church
,
to
defend
the
Christian
Religion
against
Paganism
and
Heresie
.
And
though
our
Religion
be
not
grounded
on
human
Reasoning
,
but
on
the
simplicity
of
a
pure
Faith
,
which
is
always
opposite
to
the
weak
and
corrupt
mind
of
Man
:
yet
it
is
lawful
to
underprop
that
Faith
by
all
the
force
of
Human
Reason
,
when
once
it
hath
begun
to
give
law
unto
Reason
.
And
so
does
God
Almighty
,
who
draws
light
out
of
darkness
,
speak
to
us
by
the
Mouth
of
Men
,
as
by
the
most
proportionate
instrument
to
the
weakness
of
our
Understandings
:
and
yet
that
Instrument
diminishes
nothing
of
the
Dignity
of
him
that
employes
it
.
The
most
profane
Creatures
are
as
so
many
voices
which
publish
the
Glory
and
Holiness
of
the
Creatour
;
and
what
is
even
most
stupid
and
dumb
in
Nature
serves
to
instruct
us
in
the
knowledge
of
God
:
and
shall
not
the
words
,
the
reason
,
the
terms
and
expressions
of
Aristotle
,
be
made
use
of
by
us
in
speaking
of
Religion
,
because
they
are
the
words
and
expressions
of
an
Heathen
?
What
reason
have
we
to
boggle
at
them
,
after
that
all
the
Learned
and
Pious
Men
,
who
knew
and
lived
in
the
purity
of
Christian
Religion
as
well
,
if
not
better
then
we
,
have
so
employed
them
;
let
us
stick
to
a
Custom
Authorized
to
us
by
the
example
of
these
Holy
Men
.
And
whatever
may
be
objected
to
us
,
let
us
never
give
cavelling
Atheists
,
and
the
Enemies
of
our
Religion
,
the
satisfaction
to
change
the
Language
of
the
Church
,
by
the
use
of
new
Philosophies
,
which
Men
would
bring
in
credit
;
seeing
that
the
Ancient
Philosophy
,
besides
terms
of
Explaining
,
may
likewise
furnish
Religion
with
a
Method
of
Reasoning
.
VI
.
Besides
the
terms
and
method
which
Philosophy
may
furnish
Religion
with
,
to
serve
it
as
an
Instrument
in
what
it
thinks
and
says
,
it
may
likewise
afford
it
reasons
,
to
arm
those
that
defend
it
,
and
disarm
its
Adversaries
.
It
was
Philosophy
that
first
began
to
open
the
great
Book
of
the
World
,
for
an
instruction
to
the
Learned
,
and
Unlearned
and
by
the
beauty
of
the
Creatures
,
to
declare
to
all
the
Nations
of
the
World
,
the
Greatness
and
Power
of
the
Creator
.
It
was
she
that
by
her
Lessons
raised
the
Spirit
of
Man
from
the
Knowledge
of
so
many
wonders
,
to
the
knowledge
of
their
Original
,
by
discovering
to
him
the
Cause
of
these
admirable
Effects
.
It
was
Philosophy
which
made
Man
understand
that
voice
of
the
Heavens
and
Stars
,
which
declare
the
Glory
of
God
,
that
he
might
come
to
the
knowledge
of
his
greatness
.
By
that
marvellous
succession
of
Day
and
Night
,
by
that
constant
and
uniform
revolution
of
Seasons
,
by
that
Order
and
Harmony
of
Elements
,
and
of
all
the
parts
that
compose
the
Universe
;
as
by
the
loud
sound
of
a
Trumpet
,
that
Science
published
the
Divinity
of
so
great
a
Master
,
by
exposing
to
view
the
lineaments
of
so
perfect
a
work
.
It
was
Philosophy
in
fine
,
which
taught
Pythagoras
,
Hippocrates
,
Socrates
,
Plato
,
and
Aristotle
,
who
were
the
solidest
Heads
of
Antiquity
,
the
Unity
of
the
Godhead
;
whereof
they
themselves
were
convinced
by
the
bare
and
simple
contemplation
of
this
great
Theatre
of
the
World
.
But
that
which
served
to
instruct
these
Great
Men
in
so
important
a
truth
,
served
only
to
puzzle
and
confound
the
proud
minds
of
a
great
many
stinted
Souls
,
who
,
as
St.
Paul
says
,
became
vain
in
their
thoughts
,
and
their
foolish
heart
was
full
of
darkness
,
and
when
they
professed
themselves
to
be
wise
,
became
Fools
:
because
they
rendred
to
the
Creature
,
the
Honours
that
were
only
due
to
the
Creator
;
by
the
wrong
use
that
they
made
of
their
Reason
and
Philosophy
.
They
applied
themselves
to
the
study
of
Nature
,
without
reverencing
the
Authour
thereof
.
Thus
it
hapned
with
Epicurus
,
who
pretended
that
Natural
Philosophy
was
fit
for
nothing
but
to
stifle
all
these
kinds
of
fears
which
the
impressions
of
Religion
may
cause
in
the
Soul
.
On
the
contrary
Plato
made
use
of
Natural
Philosophy
only
to
prove
the
existence
of
God
,
by
the
existence
of
the
World
:
as
a
Workman
is
known
by
his
Work
.
And
Aristotle
reduces
almost
all
his
reasonings
about
motion
,
to
that
admirable
demonstration
of
a
first
mover
,
which
Avicenna
takes
to
be
one
of
the
most
evident
demonstrations
of
the
Physicks
of
that
Philosopher
.
So
true
it
is
,
that
it
is
but
only
an
infirmity
of
mind
,
that
makes
Men
so
uneasily
believe
what
is
proposed
to
them
by
Religion
.
For
when
one
hath
reason
,
it
is
no
trouble
to
him
to
use
it
,
by
subjecting
the
same
in
such
subjects
,
where
it
ought
to
be
submissive
.
VII
.
These
are
the
chief
uses
that
may
be
made
of
Philosophy
in
matters
of
Religion
;
wherein
it
may
likewise
give
weight
to
the
Reasonings
that
are
employed
for
establishing
the
maxims
thereof
:
it
may
serve
to
unmask
Impostures
,
the
errour
whereof
disguises
it self
under
so
many
different
shapes
:
it
may
repress
that
immoderate
liberty
,
which
the
Wise
of
the
World
take
to
themselves
of
inquiring
too
curiously
into
matters
which
exceed
their
capacity
:
it
teaches
Reason
not
to
startle
at
things
which
seem
most
incredible
,
when
it
hath
once
been
able
to
make
it
perceive
the
Authority
of
God
,
by
reviewing
these
admirable
Idea's
of
the
Virtue
of
the
Gospel
;
wherewith
a
small
number
of
Fisher-men
by
their
simplicity
triumph
over
all
the
Wisdom
of
Athens
and
Rome
,
and
by
their
Patience
and
Humility
render
themselves
Masters
of
the
Mistress
of
the
World
.
In
this
manner
it
was
that
Origen
,
who
thought
himself
obliged
,
as
Eusebius
assures
us
,
to
justifie
his
conduct
in
his
application
to
the
study
of
Pagan
Philosophers
,
as
not
unbeseeming
a
Christian
,
made
use
of
Philosophy
,
and
gave
even
rules
how
to
use
it
,
by
shewing
Christians
,
that
Men
ought
only
to
be
Philosophers
,
to
settle
themselves
in
the
Faith
,
and
therein
to
become
impregnable
:
by
the
same
principle
assuring
them
,
that
Philosophy
ought
not
to
be
considered
,
but
as
an
Instrument
of
Religion
.
What
he
explained
to
them
by
that
judicious
reflexion
,
was
the
same
that
St.
Clement
of
Alexandria
had
done
before
him
:
saying
,
that
it
seemed
God
was
pleased
to
give
a
pattern
of
that
conduct
,
by
what
he
inspired
into
the
Israelites
;
when
he
ordered
them
to
make
use
of
the
riches
and
spoils
of
Egypt
,
to
adorn
the
things
that
concerned
Religion
and
his
Worship
.
For
Origen
recommended
nothing
so
much
to
the
Christian
Philosophers
,
as
the
reading
of
the
Holy
Scriptures
;
and
to
read
them
with
an
attention
sutable
to
the
Heavenly
Truths
which
so
Divine
Books
contained
,
that
they
might
attain
to
the
knowledge
of
Sacred
Mysteries
,
by
singleness
of
heart
and
humility
of
mind
.
And
instead
of
disputing
about
Religion
,
as
Men
dispute
about
indifferent
things
in
the
Schools
,
he
would
have
Men
adore
with
reverence
the
Majesty
of
Holy
Mysteries
,
and
believe
incomprehensibility
with
submission
.
Thus
it
was
,
that
that
Learned
Man
made
use
of
prophane
Sciences
,
and
Secular
Philosophy
to
guide
his
Disciples
to
Jesus
Christ
,
and
to
raise
them
to
Faith
,
as
St.
Jerom
assures
us
.
VIII
.
These
Terms
,
that
Method
,
and
these
Reasons
,
which
Philosophy
may
furnish
Religion
with
,
would
not
be
sufficient
,
if
it
did
not
likewise
give
it
a
kind
of
discretion
,
to
prepare
them
ind
to
the
Light
of
Faith
,
by
the
Light
of
Nature
,
which
is
the
first
principle
of
the
operation
of
the
Soul
.
For
it
happens
that
Man
is
often
deceived
,
and
that
unhappiness
may
proceed
,
saith
St.
Augustin
,
from
the
weakness
of
his
Heart
,
though
it
proceeded
not
from
the
wickedness
and
presumption
of
his
mind
.
And
seeing
the
Philosopher
is
more
subject
to
that
than
the
simple
ignorant
,
that
Holy
Father
concludes
in
the
same
place
,
that
Man
should
not
become
a
Philosopher
,
but
that
he
may
think
on
Eternity
which
is
his
end
.
That
gave
occasion
to
Thomas
Aquinas
to
begin
his
Treatise
of
Religion
against
the
Gentiles
,
by
this
Question
,
What
is
the
Obligation
of
the
Wise
Man
,
and
the
chief
duty
of
a
Philosopher
:
and
he
concludes
,
that
it
is
to
search
the
Verity
,
which
is
the
Original
of
all
Verities
,
as
he
proves
by
the
Testimony
of
Aristotle
.
That
was
likewise
the
chief
study
of
the
Primitive
Christians
,
who
were
Philosophers
:
and
not
only
made
use
of
their
Philosophy
to
find
out
the
Truth
of
Religion
:
but
likewise
to
teach
it
to
those
who
were
ignorant
thereof
,
and
to
defend
it
against
those
that
attacked
the
same
.
In
that
manner
did
St.
Justin
,
Tatian
his
Disciple
,
Athenagoras
,
and
Clemens
Alexandrinus
,
who
were
the
first
Philosophers
of
the
Christian
Religion
,
employ
their
Philosophy
to
maintain
their
Faith
,
by
justifying
their
Conduct
against
the
Calumnies
of
Pagans
,
and
overthrowing
the
false
notions
that
were
put
into
the
minds
of
the
people
.
In
that
manner
Tertullian
made
his
Zeal
manifest
in
that
admirable
Apology
,
which
he
made
of
Religion
;
where
amongst
so
many
other
reasons
,
which
so
just
a
cause
as
that
which
he
handled
might
furnish
him
with
,
the
life
of
Christians
was
one
of
the
chief
;
that
life
so
pure
,
so
holy
,
so
far
above
sense
;
that
fidelity
,
dis-interestedness
and
Charity
wherewith
all
their
actions
were
animated
,
which
made
them
pray
for
those
that
persecuted
them
.
And
in
fine
,
their
innocence
served
him
as
a
living
Image
of
the
Holiness
of
the
Gospel
they
preached
,
to
stop
the
mouth
of
Errour
and
Imposture
.
Origen
took
another
Method
against
Celsus
,
who
having
been
a
Jew
turned
Pagan
.
He
proves
the
Verity
of
Christianity
by
the
Divinity
of
Jesus
Christ
:
by
making
appear
,
that
nothing
is
objected
against
Jesus
Christ
,
which
may
not
be
objected
against
Moses
.
Seeing
that
Jesus
Christ
,
cannot
be
the
fulfilling
of
the
Law
,
as
he
is
,
but
it
must
the
strongest
proof
of
the
Authority
of
the
Law-giver
.
For
,
if
he
be
not
the
Truth
,
the
Law
and
all
the
Prophets
are
but
a
Lie
.
St.
Hippolitus
makes
use
of
another
Argument
:
Ye
cannot
conceive
,
says
he
to
Un-believers
,
the
manner
how
ye
are
formed
,
and
ye
dare
pretend
to
now
he
Eternal
Generation
of
the
Son
of
God
.
It
is
not
by
curiosity
,
but
by
submission
that
one
becomes
a
Believer
.
Faith
manifests
its
Light
only
to
him
who
can
blind
his
reason
:
and
for
all
its
obscurity
,
it
deserves
adoration
even
of
those
who
understand
it
not
.
Among
the
other
Arguments
of
Minutius
Felix
,
there
is
not
any
stronger
than
this
:
The
belief
of
an
Infidel
leading
only
to
doubting
and
uncertainty
,
he
should
do
as
does
a
Traveller
,
who
finds
himself
amongst
many
ways
,
and
knows
not
the
right
.
If
he
be
wise
he
stops
,
not
daring
to
follow
any
of
them
in
the
doubt
that
he
is
in
,
and
being
unable
to
follow
them
all
:
which
Libertines
do
not
,
who
having
no
other
ground
for
their
Libertinism
,
but
their
uncertainty
;
yet
still
pursue
the
wrong
way
and
persist
in
their
Errour
,
being
unable
to
take
the
resolution
,
which
the
sillyest
people
do
in
their
most
ordinanary
affairs
,
not
to
act
on
any
doubt
;
for
it
is
prudence
to
endeavour
to
be
sure
in
what
one
doeth
.
It
is
upon
the
Vanity
and
Falsity
of
Idols
,
and
the
extravagance
of
the
Pagan
Religion
,
that
St.
Cyprian
,
Arnobius
,
Lactantius
his
Scholar
,
Eusebius
Bishop
of
Cesarea
,
and
St.
Cyril
of
Alexandria
established
the
Christian
Religion
.
The
Treatise
of
Theodoret
concerning
Providence
,
and
St.
Augustins
Book
of
the
City
of
God
,
are
most
Learned
and
Solid
Apologies
for
our
Faith
,
full
of
profound
Learning
and
admirable
Eloquence
.
And
this
was
the
way
that
all
the
Fathers
almost
employed
their
Science
and
Philosophy
,
every
one
in
his
own
Method
to
defend
Christian
Religion
,
which
was
attacked
by
all
the
violence
of
the
powers
of
the
Earth
;
by
all
the
Learning
of
Pagan
Philosophers
,
and
by
all
the
wickedness
of
Hereticks
.
IX
.
But
as
the
primitive
Christians
were
more
taken
up
to
defend
their
Religion
against
its
Enemies
,
and
to
be
always
ready
for
Martyrdom
by
a
pure
and
holy
Life
,
than
to
unfold
the
Mysteries
of
our
Faith
:
so
the
most
part
of
the
ancient
Apologists
contented
themselves
to
justifie
their
Belief
against
the
calumnies
that
were
raised
against
it
,
without
explaining
the
ground
of
their
Religion
,
that
they
might
not
profane
holy
things
,
by
discovering
them
to
Infidels
,
It
was
necessary
in
the
Infancy
of
the
Church
to
veil
from
the
World
corrupted
with
Idolatry
,
the
new
Spirit
of
our
Faith
,
whereof
the
Pagans
were
not
capable
.
But
since
our
Eyes
in
these
last
Ages
have
been
accustomed
to
the
light
of
the
Gospel
,
it
hath
been
thought
more
fit
to
unfold
the
Sanctity
of
our
August
mysteries
,
than
to
obscure
them
under
ambiguous
terms
;
and
this
hath
been
the
course
that
the
later
Apologists
have
follow'd
.
Thomas
Aquinas
in
his
Work
against
the
Gentiles
,
shews
in
the
first
three
Books
of
it
,
That
there
is
nothing
in
the
Christian
Faith
but
what
is
conform
to
the
light
of
Nature
:
and
in
the
fourth
he
teaches
,
that
though
it
be
highly
elevated
above
the
wit
of
Man
,
yet
it
contains
nothing
contrary
to
Reason
.
Savanarola
hath
gathered
all
that
is
solid
in
the
Fathers
on
that
subject
:
to
which
he
hath
added
this
argument
which
is
properly
his
own
.
If
our
Religion
be
not
true
,
a
Christian
is
the
most
monstrous
thing
in
Nature
:
he
is
wise
and
a
fool
at
the
same
time
;
wise
in
his
manners
,
a
fool
in
his
Belief
:
his
mind
is
erroneous
,
and
his
heart
upright
.
His
Will
is
orderly
,
and
his
Reason
irregular
;
his
Understanding
is
out
of
the
way
,
though
he
have
innocence
and
probity
for
its
guides
.
In
fine
,
he
is
but
a
Hodge-podge
of
Truth
and
Falshood
,
of
Purity
and
Corruption
.
In
the
same
manner
,
says
that
Divine
,
If
JESUS
CHRIST
be
not
God
,
he
is
at
the
same
time
the
most
holy
and
the
most
flagitious
Person
that
ever
was
.
For
it
is
the
greatest
of
crimes
to
desire
to
be
taken
for
a
God
,
when
one
is
not
.
How
could
it
be
,
that
so
much
Vertue
should
be
founded
on
so
great
Injustice
?
that
the
proudest
Man
that
ever
was
should
be
the
Master
of
the
most
perfect
notion
of
Humility
that
can
be
?
that
so
holy
a
Doctrine
as
the
Gospel
should
be
the
Work
of
an
Impostor
;
and
that
so
perfect
a
Morality
,
should
be
established
on
so
great
a
Wickedness
?
The
Treatise
of
the
truth
of
Faith
composed
by
Ludovicus
Vives
,
is
an
Abridgement
of
all
that
the
Fathers
have
written
upon
Religion
,
reduced
into
Method
.
One
of
his
strongest
Arguments
,
is
the
accomplishment
of
the
Prophecy
of
Hosea
concerning
the
destiny
of
the
Jews
,
which
he
handles
in
his
third
Book
,
and
whereof
Saint
Augustin
speaks
in
the
eighteen
Chapter
of
the
28.
Book
of
the
City
of
God
:
but
which
seems
not
to
be
set
off
to
all
its
advantages
by
Vives
;
for
there
is
nothing
more
convincing
to
a
solid
mind
,
than
a
Prophecy
delivered
near
a
thousand
years
before
it
come
to
pass
,
and
which
is
literally
verified
throughout
the
whole
World
,
for
above
these
sixteen
hundred
years
.
The
Work
of
Marcilius
Ficinus
is
nothing
almost
but
a
proof
of
the
Divinity
of
JESUS
CHRIST
,
justified
by
the
Prophets
of
the
old
Testament
,
by
the
Miracles
of
the
New
,
and
by
the
truth
of
the
Doctrine
which
ignorant
men
without
passion
or
interest
have
preached
,
who
never
deceived
any
,
nor
were
ever
deceived
themselves
.
I
shall
wave
the
Writings
of
a
great
many
modern
Apologists
,
which
are
every-where
extent
,
for
proof
of
the
verity
of
Christian
Religion
;
which
having
been
once
settled
upon
the
foundation
of
the
Word
of
God
,
has
stood
unshaken
amidst
the
Revolutions
of
Empires
,
fortifying
it self
maugre
the
tempests
raised
against
it
in
the
World
,
by
no
other
defence
but
that
of
Patience
and
Modesty
.
What
I
have
said
of
others
,
may
suffice
to
give
a
Christian
Philosopher
an
Idea
of
the
use
he
should
make
of
his
Philosophy
,
in
imitation
of
those
Great
men
,
who
have
only
employ'd
it
for
the
establishment
and
defence
of
Religion
.
For
all
things
well
considered
,
that
is
the
only
solid
and
real
enjoyment
of
this
Life
.
The
truth
is
all
things
else
being
transitory
and
perishing
,
the
true
Wisdom
is
to
think
of
Eternity
,
and
to
be
a
good
Man
is
the
best
of
Philosophies
.