of art; for if you consider the subject attentively, you will find
that artificial substances are either woven by straight and transverse
lines, as silk, woollen, or linen cloth, and the like; or coagulated
from concrete juices, such as brick, earthenware, glass, enamel,
porcelain and the like, which admit of a polish if they be compact, but
if not, become hard without being polished; all which latter substances
are brittle, and not adherent or tenacious. On the contrary, paper is
a tenacious substance, which can be cut and torn, so as to resemble
and almost rival the skin of any animal, or the leaf of vegetables,
and the like works of nature; being neither brittle like glass, nor
woven like cloth, but having fibres and not distinct threads, just as
natural substances, so that scarcely anything similar can be found
among artificial substances, and it is absolutely singular. And in
artificial works we should certainly prefer those which approach the
nearest to an imitation of nature, or, on the other hand, powerfully
govern and change her course.
Again, in these instances which we term the wit and hands of man,
charms and conjuring should not be altogether despised, for although
mere amusements, and of little use, yet they may afford considerable
information.
Lastly, superstition and magic (in its common acceptation) are not to
be entirely omitted; for although they be overwhelmed by a mass of lies
and fables, yet some investigation should be made, to see if there be
really any latent natural operation in them; as in fascination, and the
fortifying of the imagination, the sympathy of distant objects, the
transmission of impressions from spirit to spirit no less than from
body to body, and the like.
XXXII. From the foregoing remarks, it is clear that the last five
species of instances (the similar, singular, deviating and bordering
instances, and those of power) should not be reserved for the
investigation of any given nature, as the preceding and many of the
succeeding instances must, but a collection of them should be made at
once, in the style of a particular history, so that they may arrange
the matter which enters the understanding, and correct its depraved
habit, for it is necessarily imbued, corrupted, perverted and distorted
by daily and habitual impressions.
They are to be used, therefore, as a preparative, for the purpose of
rectifying and purifying the understanding; for whatever withdraws it
from habit, levels and planes down its surface for the reception of the
dry and pure light of true notions.
These instances, moreover, level and prepare the way for the operative
branch, as we will mention in its proper place when speaking of the
practical deductions.
XXXIII. In the eleventh rank of prerogative instances we will place
accompanying and hostile instances. These are such as exhibit any body
or concrete, where the required nature is constantly found, as an
inseparable companion, or, on the contrary, where the required nature
is constantly avoided, and excluded from attendance, as an enemy. From
these instances may be formed certain and universal propositions,
either affirmative or negative; the subject of which will be the
concrete body, and the predicate the required nature. For particular
propositions are by no means fixed, when the required nature is found
to fluctuate and change in the concrete, either approaching and
acquired, or receding and laid aside. Hence particular propositions
have no great prerogative, except in the case of migration, of which we
have spoken above. Yet such particular propositions are of great use,
when compared with the universal, as will be mentioned in its proper
place. Nor do we require absolute affirmation or negation, even in
universal propositions, for if the exceptions be singular or rare, it
is sufficient for our purpose.
The use of accompanying instances is to narrow the affirmative of
form; for as it is narrowed by the migrating instances, where the form
must necessarily be something communicated or destroyed by the act of
migration, so it is narrowed by accompanying instances, where the form
must necessarily be something which enters into the concretion of the
body, or, on the contrary, is repugnant to it; and one who is well
acquainted with the constitution or formation of the body, will not be
far from bringing to light the form of the required nature.
For example: let the required nature be heat. Flame is an accompanying
instance; for in water, air, stone, metal, and many other substances,
heat is variable, and can approach or retire; but all flame is hot,
so that heat always accompanies the concretion of flame. We have no
hostile instance of heat; for the senses are unacquainted with the
interior of the earth, and there is no concretion of any known body
which is not susceptible of heat.
Again, let solidity be the required nature. Air is a hostile instance;
for metals may be liquid or solid, so may glass; even water may become
solid by congelation, but air cannot become solid or lose its fluidity.
With regard to these instances of fixed propositions, there are
two points to be observed, which are of importance. First, that
if there be no universal affirmative or negative, it be carefully
noted as not existing. Thus, in heat, we have observed that there
exists no universal negative, in such substances, at least, as have
come to our knowledge. Again, if the required nature be eternity or
incorruptibility, we have no universal affirmative within our sphere,
for these qualities cannot be predicated of any bodies below the
heavens, or above the interior of the earth. Secondly, to our general
propositions as to any concrete, whether affirmative or negative, we
should subjoin the concretes which appear to approach nearest to the
non-existing substances; such as the most gentle or least-burning
flames in heat, or gold in incorruptibility, since it approaches
nearest to it. For they all serve to show the limit of existence and
non-existence, and circumscribe forms, so that they cannot wander
beyond the conditions of matter.
XXXIV. In the twelfth rank of prerogative instances, we will class
those subjunctive instances, of which we spoke in the last aphorism,
and which we are also wont to call instances of extremity or limits;
for they are not only serviceable when subjoined to fixed propositions,
but also of themselves and from their own nature. They indicate with
sufficient precision the real divisions of nature, and measures of
things, and the “how far” nature effects or allows of anything, and
her passage thence to something else. Such are gold in weight, iron in
hardness, the whale in the size of animals, the dog in smell, the flame
of gunpowder in rapid expansion, and others of a like nature. Nor are
we to pass over the extremes in defect, as well as in abundance, as
spirits of wine in weight, the touchstone in softness, the worms upon
the skin in the size of animals, and the like.
XXXV. In the thirteenth rank of prerogative instances we will place
those of alliance or union. They are such as mingle and unite natures
held to be heterogeneous, and observed and marked as such in received
classifications.
These instances show that the operation and effect, which is considered
peculiar to some one of such heterogeneous natures, may also be
attributed to another nature styled heterogeneous, so as to prove that
the difference of the natures is not real nor essential, but a mere
modification of a common nature. They are very serviceable, therefore,
in elevating and carrying on the mind, from differences to genera,
and in removing those phantoms and images of things, which meet it in
disguise in concrete substances.
For example: let the required nature be heat. The classification
of heat into three kinds, that of the celestial bodies, that of
animals, and that of fire, appears to be settled and admitted; and
these kinds of heat, especially one of them compared with the other
two, are supposed to be different, and clearly heterogeneous in
their essence and species, or specific nature, since the heat of the
heavenly bodies and of animals generates and cherishes, while that of
fire corrupts and destroys. We have an instance of alliance, then,
in a very common experiment, that of a vine branch admitted into a
building where there is a constant fire, by which the grapes ripen a
whole month sooner than in the air; so that fruit upon the tree can
be ripened by fire, although this appear the peculiar effect of the
sun. From this beginning, therefore, the understanding rejects all
essential difference, and easily ascends to the investigation of the
real differences between the heat of the sun and that of fire, by which
their operation is rendered dissimilar, although they partake of a
common nature.
These differences will be found to be four in number. 1. The heat of
the sun is much milder and gentler in degree than that of fire. 2. It
is much more moist in quality, especially as it is transmitted to us
through the air. 3. Which is the chief point, it is very unequal,
advancing and increased at one time, retiring and diminished at
another, which mainly contributes to the generation of bodies. For
Aristotle rightly asserted, that the principal cause of generation and
corruption on the surface of the earth was the oblique path of the sun
in the zodiac, whence its heat becomes very unequal, partly from the
alternation of night and day, partly from the succession of summer and
winter. Yet must he immediately corrupt and pervert his discovery,
by dictating to nature according to his habit, and dogmatically
assigning the cause of generation to the approach of the sun, and
that of corruption to its retreat; while, in fact, each circumstance
indifferently and not respectively contributes both to generation and
corruption; for unequal heat tends to generate and corrupt, as equable
heat does to preserve. 4. The fourth difference between the heat of the
sun and fire is of great consequence; namely, that the sun, gradually,
and for a length of time, insinuates its effects, while those of fire
(urged by the impatience of man) are brought to a termination in a
shorter space of time. But if any one were to pay attention to the
tempering of fire, and reducing it to a more moderate and gentle degree
(which may be done in various ways), and then were to sprinkle and mix
a degree of humidity with it; and, above all, were to imitate the sun
in its inequality; and, lastly, were patiently to suffer some delay
(not such, however, as is proportioned to the effects of the sun,
but more than men usually admit of in those of fire), he would soon
banish the notion of any difference, and would attempt, or equal, or
perhaps sometimes surpass the effect of the sun, by the heat of fire.
A like instance of alliance is that of reviving butterflies, benumbed
and nearly dead from cold, by the gentle warmth of fire; so that fire
is no less able to revive animals than to ripen vegetables. We may
also mention the celebrated invention of Fracastorius, of applying a
pan considerably heated to the head in desperate cases of apoplexy,
which clearly expands the animal spirits, when compressed and almost
extinguished by the humors and obstructions of the brain, and excites
them to action, as the fire would operate on water or air, and in the
result produces life. Eggs are sometimes hatched by the heat of fire,
an exact imitation of animal heat; and there are many instances of the
like nature, so that no one can doubt that the heat of fire, in many
cases, can be modified till it resemble that of the heavenly bodies and
of animals.
Again, let the required natures be motion and rest. There appears to
be a settled classification, grounded on the deepest philosophy, that
natural bodies either revolve, move in a straight line, or stand still
and rest. For there is either motion without limit, or continuance
within a certain limit, or a translation toward a certain limit. The
eternal motion of revolution appears peculiar to the heavenly bodies,
rest to this our globe, and the other bodies (heavy and light, as they
are termed, that is to say, placed out of their natural position) are
borne in a straight line to masses or aggregates which resemble them,
the light toward the heaven, the heavy toward the earth; and all this
is very fine language.
But we have an instance of alliance in low comets, which revolve,
though far below the heavens; and the fiction of Aristotle, of the
comet being fixed to, or necessarily following some star, has been
long since exploded; not only because it is improbable in itself, but
from the evident fact of the discursive and irregular motion of comets
through various parts of the heavens.[125]
Another instance of alliance is that of the motion of air, which
appears to revolve from east to west within the tropics, where the
circles of revolution are the greatest.
The flow and ebb of the sea would perhaps be another instance, if the
water were once found to have a motion of revolution, though slow and
hardly perceptible, from east to west, subject, however, to a reaction
twice a day. If this be so, it is clear that the motion of revolution
is not confined to the celestial bodies, but is shared, also, by air
and water.
Again--the supposed peculiar disposition of light bodies to rise is
rather shaken; and here we may find an instance of alliance in a water
bubble. For if air be placed under water, it rises rapidly toward
the surface by that striking motion (as Democritus terms it) with
which the descending water strikes the air and raises it, not by any
struggle or effort of the air itself; and when it has reached the
surface of the water, it is prevented from ascending any further, by
the slight resistance it meets with in the water, which does not allow
an immediate separation of its parts, so that the tendency of the air
to rise must be very slight.
Again, let the required nature be weight. It is certainly a received
classification, that dense and solid bodies are borne toward the centre
of the earth, and rare and light bodies to the circumference of the
heavens, as their appropriate places. As far as relates to places
(though these things have much weight in the schools), the notion of
there being any determinate place is absurd and puerile. Philosophers
trifle, therefore, when they tell you, that if the earth were
perforated, heavy bodies would stop on their arrival at the centre.
This centre would indeed be an efficacious nothing, or mathematical
point, could it affect bodies or be sought by them, for a body is not
acted upon except by a body.[126] In fact, this tendency to ascend
and descend is either in the conformation of the moving body, or in
its harmony and sympathy with another body. But if any dense and solid
body be found, which does not, however, tend toward the earth, the
classification is at an end. Now, if we allow of Gilbert’s opinion,
that the magnetic power of the earth, in attracting heavy bodies, is
not extended beyond the limit of its peculiar virtue (which operates
always at a fixed distance and no further),[127] and this be proved by
some instance, such an instance will be one of alliance in our present
subject. The nearest approach to it is that of waterspouts, frequently
seen by persons navigating the Atlantic toward either of the Indies.
For the force and mass of the water suddenly effused by waterspouts,
appears to be so considerable, that the water must have been collected
previously, and have remained fixed where it was formed, until it was
afterward forced down by some violent cause, rather than made to fall
by the natural motion of gravity: so that it may be conjectured that
a dense and compact mass, at a great distance from the earth, may be
suspended as the earth itself is, and would not fall, unless forced
down. We do not, however, affirm this as certain. In the meanwhile,
both in this respect and many others, it will readily be seen how
deficient we are in natural history, since we are forced to have
recourse to suppositions for examples, instead of ascertained instances.
Again, let the required nature be the discursive power of the mind.
The classification of human reason and animal instinct appears to be
perfectly correct. Yet there are some instances of the actions of
brutes which seem to show that they, too, can syllogize. Thus it is
related, that a crow, which had nearly perished from thirst in a great
drought, saw some water in the hollow trunk of a tree, but as it was
too narrow for him to get into it, he continued to throw in pebbles,
which made the water rise till he could drink; and it afterward became
a proverb.
Again, let the required nature be vision. The classification
appears real and certain, which considers light as that which is
originally visible, and confers the power of seeing; and color, as
being secondarily visible, and not capable of being seen without
light, so as to appear a mere image or modification of light. Yet
there are instances of alliance in each respect; as in snow when in
great quantities, and in the flame of sulphur; the one being a color
originally and in itself light, the other a light verging toward
color.[128]
XXXVI. In the fourteenth rank of prerogative instances, we will place
the instances of the cross, borrowing our metaphor from the crosses
erected where two roads meet, to point out the different directions.
We are wont also to call them decisive and judicial instances, and in
some cases instances of the oracle and of command. Their nature is as
follows: When in investigating any nature the understanding is, as it
were, balanced, and uncertain to which of two or more natures the cause
of the required nature should be assigned, on account of the frequent
and usual concurrence of several natures, the instances of the cross
show that the union of one nature with the required nature is firm
and indissoluble, while that of the other is unsteady and separable;
by which means the question is decided, and the first is received as
the cause, while the other is dismissed and rejected. Such instances,
therefore, afford great light, and are of great weight, so that the
course of interpretation sometimes terminates, and is completed in
them. Sometimes, however, they are found among the instances already
observed, but they are generally new, being expressly and purposely
sought for and applied, and brought to light only by attentive and
active diligence.
For example: let the required nature be the flow and ebb of the sea,
which is repeated twice a day, at intervals of six hours between each
advance and retreat, with some little difference, agreeing with the
motion of the moon. We have here the following crossways:
This motion must be occasioned either by the advancing and the retiring
of the sea, like water shaken in a basin, which leaves one side while
it washes the other; or by the rising of the sea from the bottom,
and its again subsiding, like boiling water. But a doubt arises, to
which of these causes we should assign the flow and ebb. If the first
assertion be admitted, it follows, that when there is a flood on
one side, there must at the same time be an ebb on another, and the
question therefore is reduced to this. Now Acosta, and some others,
after a diligent inquiry, have observed that the flood tide takes place
on the coast of Florida, and the opposite coasts of Spain and Africa,
at the same time, as does also the ebb; and that there is not, on the
contrary, a flood tide at Florida when there is an ebb on the coasts
of Spain and Africa. Yet if one consider the subject attentively,
this does not prove the necessity of a rising motion, nor refute the
notion of a progressive motion. For the motion may be progressive, and
yet inundate the opposite shores of a channel at the same time; as if
the waters be forced and driven together from some other quarter, for
instance, which takes place in rivers, for they flow and ebb toward
each bank at the same time, yet their motion is clearly progressive,
being that of the waters from the sea entering their mouths. So it may
happen, that the waters coming in a vast body from the eastern Indian
Ocean are driven together, and forced into the channel of the Atlantic,
and therefore inundate both coasts at once. We must inquire, therefore,
if there be any other channel by which the waters can at the same time
sink and ebb; and the Southern Ocean at once suggests itself, which is
not less than the Atlantic, but rather broader and more extensive than
is requisite for this effect.
We at length arrive, then, at an instance of the cross, which is this.
If it be positively discovered, that when the flood sets in toward
the opposite coasts of Florida and Spain in the Atlantic, there is at
the same time a flood tide on the coasts of Peru and the back part
of China, in the Southern Ocean, then assuredly, from this decisive
instance, we must reject the assertion, that the flood and ebb of the
sea, about which we inquire, takes place by progressive motion; for
no other sea or place is left where there can be an ebb. But this may
most easily be learned, by inquiring of the inhabitants of Panama and
Lima (where the two oceans are separated by a narrow isthmus), whether
the flood and ebb takes place on the opposite sides of the isthmus
at the same time, or the reverse. This decision or rejection appears
certain, if it be granted that the earth is fixed; but if the earth
revolves, it may perhaps happen, that from the unequal revolution (as
regards velocity) of the earth and the waters of the sea, there may
be a violent forcing of the waters into a mass, forming the flood,
and a subsequent relaxation of them (when they can no longer bear the
accumulation), forming the ebb. A separate inquiry must be made into
this. Even with this hypothesis, however, it remains equally true, that
there must be an ebb somewhere, at the same time that there is a flood
in another quarter.
Again, let the required nature be the latter of the two motions we
have supposed; namely, that of a rising and subsiding motion, if it
should happen that upon diligent examination the progressive motion
be rejected. We have, then, three ways before us, with regard to this
nature. The motion, by which the waters raise themselves, and again
fall back, in the floods and ebbs, without the addition of any other
water rolled toward them, must take place in one of the three following
ways: Either the supply of water emanates from the interior of the
earth, and returns back again; or there is really no greater quantity
of water, but the same water (without any augmentation of its quantity)
is extended or rarefied, so as to occupy a greater space and dimension,
and again contracts itself; or there is neither an additional supply
nor any extension, but the same waters (with regard to quantity,
density, or rarity) raise themselves and fall from sympathy, by some
magnetic power attracting and calling them up, as it were, from
above. Let us then (passing over the first two motions) reduce the
investigation to the last, and inquire if there be any such elevation
of the water by sympathy or a magnetic force; and it is evident, in the
first place, that the whole mass of water being placed in the trench
or cavity of the sea, cannot be raised at once, because there would
not be enough to cover the bottom, so that if there be any tendency of
this kind in the water to raise itself, yet it would be interrupted
and checked by the cohesion of things, or (as the common expression
is) that there may be no vacuum. The water, therefore, must rise on
one side, and for that reason be diminished and ebb on another. But it
will again necessarily follow that the magnetic power not being able to
operate on the whole, operates most intensely on the centre, so as to
raise the waters there, which, when thus raised successively, desert
and abandon the sides.[129]
We at length arrive, then, at an instance of the cross, which is this:
if it be found that during the ebb the surface of the waters at sea
is more curved and round, from the waters rising in the middle, and
sinking at the sides or coast, and if, during a flood, it be more even
and level, from the waters returning to their former position, then
assuredly, by this decisive instance, the raising of them by a magnetic
force can be admitted; if otherwise, it must be entirely rejected.
It is not difficult to make the experiment (by sounding in straits),
whether the sea be deeper toward the middle in ebbs, than in floods.
But it must be observed, if this be the case, that (contrary to common
opinion) the waters rise in ebbs, and only return to their former
position in floods, so as to bathe and inundate the coast.