as good may be done, neglect and abhor such things, and reckon them among Magic Arts." We have already seen, that at the very time when Bacon was thus raising his voice against the habit of blindly following authority, and seeking for all science in Aristotle, Thomas Aquinas was employed in fashioning Aristotle's tenets into that fixed form in which they became the great impediment to the progress of knowledge. It would seem, indeed, that something of a struggle between the progressive and stationary powers of the human mind was going on at this time. Bacon himself says82, "Never was there so great an appearance of wisdom, nor so much exercise of study in so many Faculties, in so many regions, as for this last forty years. Doctors are dispersed everywhere, in every castle, in every burgh, and especially by the students of two Orders, (he means the Franciscans and Dominicans, who were almost the only religious orders that distinguished themselves by an application to study83,) which has not happened except for about forty years. And yet there was never so much ignorance, so much error." And in the part of his work which refers to Mathematics, he says of that study84, that it is the door and the key of the sciences; and that the neglect of it for thirty or forty years has entirely ruined the studies of the Latins. According to these statements, some change, disastrous to the fortunes of science, must have taken place about 1230, soon after the foundation of the Dominican and Franciscan Orders85. Nor can we doubt that the adoption of the Aristotelian philosophy by these two Orders, in the form in which the Angelical Doctor had systematized it, was one of the events which most tended to defer, for three centuries, the reform which Roger Bacon urged as a matter of crying necessity in his own time.
CHAPTER XII.
The Revival of Platonism
1. Causes of Delay in the Advance of Knowledge.—In the insight possessed by learned men into the method by which truth was to be discovered, the fourteenth and fifteenth centuries went backwards, rather than forwards, from the point which had been reached in the thirteenth. Roger Bacon had urged them to have recourse to experiment; but they returned with additional and exclusive zeal to the more favourite employment of reasoning upon their own conceptions. He had called upon them to look at the world without; but their eyes forthwith turned back upon the world within. In the constant oscillation of the human mind between Ideas and Facts, after having for a moment touched the latter, it seemed to swing back more impetuously to the former. Not only was the philosophy of Aristotle firmly established for a considerable period, but when men began to question its authority, they attempted to set up in its place a philosophy still more purely ideal, that of Plato. It was not till the actual progress of experimental knowledge for some centuries had given it a vast accumulation of force, that it was able to break its way fully into the circle of speculative science. The new Platonist schoolmen had to run their course, the practical discoverers had to prove their merit by their works, the Italian innovators had to utter their aspirations for a change, before the second Bacon could truly declare that the time for a fundamental reform was at length arrived.
It cannot but seem strange, to any one who attempts to trace the general outline of the intellectual progress of man, and who considers him as under the guidance of a Providential sway, that he should thus be permitted to wander so long in a wilderness of intellectual darkness; and even to turn back, by a perverse caprice as it might seem, when on the very border of the brighter and better land which was his destined inheritance. We do not attempt to solve this difficulty: but such a course of things naturally suggests the thought, that a progress in physical science is not the main object of man's career, in the eyes of the Power who directs the fortunes of our race. We can easily conceive that it may have been necessary to man's general welfare that he should continue to turn his eyes inwards upon his own heart and faculties, till Law and Duty, Religion and Government, Faith and Hope, had been fully incorporated with all the past acquisitions of human intellect; rather than that he should have rushed on into a train of discoveries tending to chain him to the objects and operations of the material world. The systematic Law86 and philosophical Theology which acquired their ascendancy in men's minds at the time of which we speak, kept them engaged in a region of speculations which perhaps prepared the way for a profounder and wider civilization, for a more elevated and spiritual character, than might have been possible without such a preparation. The great Italian poet of the fourteenth century speaks with strong admiration of the founders of the system which prevailed in his time. Thomas, Albert, Gratian, Peter Lombard, occupy distinguished places in the Paradise. The first, who is the poet's instructor, says,—
Io fui degli agni della santa greggia
Che Domenico mena per cammino
U' ben s'impingua se non si vaneggia.
Questo che m'è a destra piu vicino
Frate e maestro fummi; ed esso Alberto
E di Cologna, ed io Tomas d'Aquino....
Quell' altro fiammeggiar esce del riso
De Grazian, che l'uno et l'altro foro
Ajutò si che piace in Paradiso.
I, then, was of the lambs that Dominic
Leads, for his saintly flock, along the way
Where well they thrive not swoln with vanity.
He nearest on my right-hand brother was
And master to me; Albert of Cologne
Is this; and of Aquinum Thomas, I....
That next resplendence issues from the smile
Of Gratian, who to either forum lent
Such help as favour wins in Paradise.
It appears probable that neither poetry, nor painting, nor the other arts which require for their perfection a lofty and spiritualized imagination, would have appeared in the noble and beautiful forms which they assumed in the fourteenth and fifteenth century, if men of genius had, at the beginning of that period, made it their main business to discover the laws of nature, and to reduce them to a rigorous scientific form. Yet who can doubt that the absence of these touching and impressive works would have left one of the best and purest parts of man's nature without its due nutriment and development? It may perhaps be a necessary condition in the progress of man, that the Arts which aim at beauty should reach their excellence before the Sciences which seek speculative truth; and if this be so, we inherit, from the middle ages, treasures which may well reconcile us to the delay which took place in their cultivation of experimental science.
However this may be, it is our business at present to trace the circumstances of this very lingering advance. We have already noticed the contest of the Nominalists and Realists, which was one form, though, with regard to scientific methods, an unprofitable one, of the antithesis of Ideas and Things. Though, therefore, this struggle continued, we need not dwell upon it. The Nominalists denied the real existence of Ideas, which doctrine was to a great extent implied in the prevailing systems; but the controversy in which they thus engaged, did not lead them to seek for knowledge in a new field and by new methods. The arguments which Occam the Nominalist opposes to those of Duns Scotus the Realist, are marked with the stamp of the same system, and consist only in permutations and combinations of the same elementary conceptions. It was not till the impulse of external circumstances was added to the discontent, which the more stirring intellects felt towards the barren dogmatism of their age, that the activity of the human mind was again called into full play, and a new career of progression entered upon, till then undreamt of, except by a few prophetic spirits.
2. Causes of Progress.—These circumstances were principally the revival of Greek and Roman literature, the invention of Printing, the Protestant Reformation, and a great number of curious discoveries and inventions in the arts, which were soon succeeded by important steps in speculative physical science. Connected with the first of these events, was the rise of a party of learned men who expressed their dissatisfaction with the Aristotelian philosophy, as it was
Quoted by Jebb,
Mosheim,
Mosheim, iii. 161.
Gratian published the
