The Outline of History, H. G. Wells [series like harry potter .txt] 📗

distinction between the class of pets and the class of useful animals is dependent upon very slight differences of habit and application, the difference of a cat and dog is so profound that the microscope can trace it in a drop of blood or a single hair. When this aspect of the question is considered, it becomes understandable how Nominalism had ultimately to abandon the idea that, names were as insignificant as labels, and how out of a revised and amended Nominalism, there grew up that systematic attempt to find the true-the most significant and fruitful-classification of things and substances which is called Scientific Research.

 

And it will be almost as evident that while the-tendency of Realism, which is the natural tendency of every untutored mind, was towards dogma, harsh divisions, harsh judgments, and uncompromising attitudes, the tendency of earlier and later Nominalism was towards qualified statements, towards an examination of individual instances, and towards inquiry and experiment and scepticism.

 

So while in the market-place and the ways of the common life men were questioning the morals and righteousness of the clergy, the good faith and propriety of their celibacy, and the justice of papal taxation; while in theological circles their minds were set upon the question of transubstantiation, the question of the divinity or not of the bread and wine in the mass, in studies and lecture-rooms a wider-reaching criticism of the methods of ordinary Catholic teaching was in progress. We cannot attempt here to gauge the significance in this process of such names as Peter Abelard (1079-1142), Albertus Magnus (1193-1280), and Thomas Aquinas (1225-1274). These men sought to reconstruct Catholicism on a sounder system of reasoning. They turned towards Nominalism. Chief among their critics and successors were Duns Scotus (?-1308), an Oxford Franciscan and to judge by his sedulous thought and deliberate subtleties, a Scotchman, and Occam, an Englishman (?-1347). Both these latter, like Averroes, (see Chap. XXXI, sec 8), made a definite distinction. between theological and philosophical truth; they placed theology on a pinnacle, but they placed it where it could no longer obstruct research; Duns Scotus declared that it was impossible to prove by reasoning the existence of God or of the Trinity or the credibility of the Act of Creation; Occam was still more insistent upon this separation which manifestly released scientific inquiry from dogmatic control. A later generation, benefiting by the freedoms towards which these pioneers worked, and knowing not the sources of its freedom, had the ingratitude to use the name of Scotus as a term for stupidity, and so we have our English word Dunce. Says Professor Pringle Pattison, [7] Occam, who is still a Scholastic, gives us the Scholastic justification of the spirit which had already taken hold upon Roger Bacon, and which was to enter upon its rights in the fifteenth and sixteenth centuries.

 

Standing apart by himself because of his distinctive genius is this Roger Bacon (about 1210 to about 1293), who was also English. He was a Franciscan of Oxford, and a very typical Englishman indeed, irritable, hasty, honest, and shrewd. He was two centuries ahead of his world. Says H. 0. Taylor of him, [8] :

 

The career of Bacon was an intellectual tragedy, conforming to the old principles of tragic art: that the hero's character shall be large and noble, but not flawless, inasmuch as the fatal consummation must issue from character, and not happen through chance. He died an old man, as in his youth, so in his age, a devotee of tangible knowledge. His pursuit of a knowledge which was not altogether learning had been obstructed by the Order of which he was an unhappy and rebellious member; quite as fatally his achievement was deformed from within by the principles which he accepted from his time. But he was responsible for his acceptance of current opinions; and as his views roused the distrust of his brother Friars, his intractable temper drew their hostility on his head. Persuasiveness and tact were needed by one who would impress such novel views as his upon his fellows, or in the thirteenth century, escape persecution for their divulgence. Bacon attacked dead and living worthies, tactlessly, fatuously, and unfairly. Of his life scarcely anything is known, save from his allusions to himself and others; and these are insufficient for the construction of even a slight consecutive narrative. Born; studied at Oxford; went to Paris, studied, experimented; is at Oxford again, and a Franciscan; studies, teaches, becomes suspect to his Order, is sent back to Paris, kept under surveillance, receives a letter from the Pope, writes, writes, writes-his three bestknown works; is again in trouble, confined for many years, released, and dead, so very dead, body and fame alike, until partly unearthed after five centuries..

 

The bulk of these three best-known works is a hotly phrased and sometimes quite abusive, but entirely just attack on the ignorance of the times, combined with a wealth of suggestions for the increase of knowledge. In his passionate insistence upon the need of experiment and of collecting knowledge, the spirit of Aristotle lives again in him. Experiment, experiment, that is the burthen of Roger Bacon. Yet of Aristotle himself Roger Bacon fell foul. He fell foul of him because men, instead of facing facts boldly, sat in rooms and pored over, the bad Latin translations which were then all that was available of the master. If I had my way, he wrote in his intemperate fashion, I should burn all the books of Aristotle, for the study of them can only lead to a loss of time, produce error, and increase ignorance, a sentiment that Aristotle would probably have echoed could he have returned to a world in which his works were not so much read as worshipped-and that, as Roger Bacon showed, in these most abominable translations.

 

Throughout his books, alittle disguised by the necessity of seeming to square it all with orthodoxy for fear of the prison and worse, Roger Bacon shouted to mankind, Cease to be ruled by dogmas and authorities; look at the world! Four chief sources of ignorance he denounced; respect for authority, custom, the sense of the ignorant crowd, and the vain proud unteachableness of our dispositions. Overcome but these, and a world of power would open to men:

 

Machines for navigating are possible without rowers, so that great ships suited to river or ocean, guided by one man, may be borne with greater speed than if they were full of men. Likewise cars may be made so that without a draught animal they may be moved cum impetu inaestimabili, as we deem the scythed chariots to have been from which antiquity fought. And flying machines are possible, so that a man may sit in the middle turning some device by which artificial wings may beat the air in the manner of a flying bird.

 

Occam, Roger Bacon, these are the early precursors of a great movement in Europe away from Realism towards reality. For a time the older influences fought against the naturalism of the new Nominalists. In 1339 Occam's books were put under a ban and Nominalism solemnly condemned. As late as 1473 an attempt, belated and unsuccessful, was made to bind teachers of Paris by an oath to teach Realism. It was only in the sixteenth century with the printing of books and the increase of intelligence that the movement from absolutism towards experiment became massive, and that one investigator began to cooperate with another.

 

Throughout the thirteenth and fourteenth centuries experimenting with material things was on the increase, items of knowledge were being won by men, but there was no interrelated advance. The work was done in a detached, furtive, and inglorious manner. A tradition of isolated investigation came into Europe from the Arabs, and a considerable amount of private and secretive research was carried on by the alchemists, for whom modern writers are a little too apt with their contempt. These alchemists were in close touch with the glass and metal workers and with the herbalists and medicine-makers of the times; they pried into many secrets of nature, but they were obsessed by practical ideas; they sought not knowledge, but power; they wanted to find out how to manufacture gold from cheaper materials, how to make men immortal by the elixir of life, and such-like vulgar dreams. Incidentally in their researches they learnt much about poisons, dyes, metallurgy, and the like; they discovered various refractory substances, and worked their way towards clear glass and so to lenses and optical instruments; but as scientific men tell us continually, and as practical men still refuse to learn, it is only when knowledge is sought for her own sake that she gives rich and unexpected gifts in any abundance to her servants. The world of to-day is still much more disposed to spend money on technical research than on pure science. Half the men in our scientific laboratories still dream of patents and secret processes. We live to-day largely in the age of alchemists, for all our sneers at their memory. The business man of to-day still thinks of research as a sort of alchemy.

 

Closely associated with the alchemists were the astrologers, who were also a practical race. They studied the stars to tell fortunes. They lacked that broader faith and understanding which induces men simply to study the stars.

 

Not until the fifteenth century did the ideas which Roger Bacon first expressed begin to produce their first-fruits in now knowledge and a widening outlook. Then suddenly, as the sixteenth century dawned, and as the world recovered from the storm of social trouble that had followed the pestilences of the fourteenth century, Western Europe broke out into a galaxy of names that outshine the utmost scientific reputations of the best age of Greece. Nearly every nation contributed, the reader will note, for science knows no nationality.

 

One of the earliest and most splendid in this constellation is the Florentine, Leonardo, da Vinci (1452-1519), a man with an almost miraculous vision for reality. He was a naturalist, an anatomist, an engineer, as well as a very great artist. He was the first modern to realize the true nature of fossils, [9] he made note-books of observations that still amaze us, he was convinced of the practicability of mechanical flight. Another great name is that of Copernicus, a Pole (1473-1543), who made the first clear analysis of the movements of the heavenly bodies and showed that the earth moves round the sun. Tycho Brahe (1546-1601), a Dane working at the university of Prague, rejected this latter belief, but his observations of celestial movements were of the utmost value to his successors, and especially to the German, Kepler (1571-1630). Galileo Galilei (1564-1642) was the founder of the science of dynamics. Before his time it was believed that a weight a hundred times greater than another would fall a hundred times as fast. Galileo denied this. Instead of arguing about it like a scholar and a gentleman, he put it to the coarse test of experiment by dropping two unequal weights from an upper gallery of the leaning tower of Pisa-to the horror of all erudite men. He made what was almost the first telescope, and he developed the astronomical views of Copernicus; but the church, still struggling gallantly against the light, decided that to believe that the earth was smaller and inferior to the sun made man and Christianity of no account, and diminished the importance of the Pope; so Galileo, under threats of dire punishment, when he was an old man of sixty-nine, was made to recant this view and put the earth back in its place as the immovable centre of the universe. He knelt before ten cardinals in scarlet, an assembly august enough to overawe truth itself, while he amended the creation he had disarranged. The story has it that as he rose