Page:Popular Science Monthly Volume 64.djvu/339

Rh to admit the presence of blanks in the experience of past centuries; and also the presence of insights upon fundamental matters astonishingly different in intensity and in quality from our own. The experience of the thirteenth century was handed onwards to succeeding ages; it could be understood by the ages near to it; words continued to mean in the fourteenth very nearly what they meant in the preceding century. But as ideas changed, the signs for ideas changed with them; and we must be constantly on our guard lest we unthinkingly admit an old form as if it had the new meaning.

Consider, for example, what astrology meant to Roger Bacon and what it means to us. He had no difficulty in reconciling the fateful influence of the stars with a scheme of salvation for men possessed of free-will. Words had different meanings to him and to us. His mind was conscious of no conflict between his religion and his science. His religion—that of the thirteenth century—is in absolute conflict with our science—that of the twentieth. Let his one example stand as a type of many that might be brought forward.

In what follows we shall study the words of Roger Bacon, the highest product of the thirteenth century. His Opus Majus has recently (1897) been admirably edited by Bridges. Bacon has there expressed himself fully; and his century can be understood by implications. For this reason—to recreate, as it were, the background upon which the figure of Copernicus is projected, I have set down a few sentences. The paragraphs chosen relate chiefly to science, in which Bacon was far advanced, but enough is given of his views of philosophy, theology and morals to assist our judgment of his time. These extracts show what was possible to a man of the thirteenth century; and Bacon did not stand alone. He is the representative of a spirit that was active and widespread. It was creative; and it formed the scientific thought of succeeding centuries. Extracts from the summary of Bridges follow:

—The four general causes of human ignorance—(1) subjection to unworthy authority; (2) habit; (3) popular prejudice; (4) false conceit of our own wisdom. Popular prejudice is a potent cause of error—pearls should not be cast before swine. Aristotle, wisest of philosophers, was not perfect. Avicenna sees where Aristotle erred; Averroes corrects Avicenna. Errors are found among the fathers of the church. By the habit of discussing received opinion we cease to be its slaves. The best Greek thought was not known to the Latin fathers. The early church made no use of Greek science, and the same is true of Bacon's own day, though without a good excuse.

The Connection of Philosophy with Theology.—Reason comes from God, therefore philosophy is divine. It is not an invention of heathen nations. The business of philosophy is to furnish a criterion of knowledge. All speculative philosophy has moral philosophy for its end and aim.