experimental philosophy which was now gaining ground in the world may be traced in him. Thus he refers to experiments on distillation to prove the existence and relation of the regions of water, air, and fire, and of the spirits which correspond to them; and is conceived, by some persons[106], to have anticipated Torricelli in the invention of the Barometer.
We need no further follow the speculations of this school. We see already abundant reason why the reform of the methods of pursuing science could not proceed from the Platonists. Instead of seeking knowledge by experiment, they immersed themselves deeper than even the Aristotelians had done in traditionary lore, or turned their eyes inwards in search of an internal illumination. Some attempts were made to remedy the defects of philosophy by a recourse to the doctrines of other sects of antiquity, when men began to feel more distinctly the need of a more connected and solid knowledge of nature than the established system gave them. Among these attempts were those of Berigard[107], Magernus, and especially Gassendi, to bring into repute the philosophy of the Ionian school, of Democritus and of Epicurus. But these endeavours were posterior in time to the new impulse given to knowledge by Copernicus, Kepler, and Galileo, and were influenced by views arising out of the success of these discoveries, and they must, therefore, be considered hereafter. In the mean time, some independent efforts (arising from speculative rather than practical reformers) were made to cast off the yoke of the Aristotelian dogmatism, and to apprehend the true form of that new philosophy which the most active and hopeful minds saw to be needed; and we must give some account of these attempts, before we can commit ourselves to the full stream of progressive philosophy.
CHAPTER XIII.
The Theoretical Reformers of Science.
We have already seen that Patricius, about the middle of the sixteenth century, announced his purpose of founding anew the whole fabric of philosophy; but that, in executing this plan, he ran into wide and baseless hypotheses, suggested by à priori conceptions rather than by external observation; and that he was further misled by fanciful analogies resembling those which the Platonic mystics loved to contemplate. The same time, and the period which followed it, produced several other essays which were of the same nature, with the exception of their being free from the peculiar tendencies of the Platonic school: and these insurrections against the authority of the established dogmas, although they did not directly substitute a better positive system in the place of that which they assailed, shook the authority of the Aristotelian system, and led to its overthrow; which took place as soon as these theoretical reformers were aided by practical reformers.
1. Bernardinus Telesius.—Italy, always, in modern times, fertile in the beginnings of new systems, was the soil on which these innovators arose. The earliest and most conspicuous of them is Bernardinus Telesius, who was born in 1508, at Cosenza, in the kingdom of Naples. His studies, carried on with great zeal and ability, first at Milan and then at Rome, made him well acquainted with the knowledge of his times; but his own reflections convinced him that the basis of science, as then received, was altogether erroneous; and led him to attempt a reform, with which view, in 1565, he published, at Rome, his work[108], "Bernardinus Telesius, of Cosenza, on the Nature of Things, according to principles of his own." In the preface of this work he gives a short account[109] of the train of reflection by which he was led to put himself in opposition to the Aristotelian philosophy. This kind of autobiography occurs not unfrequently in the writings of theoretical reformers; and shows how livelily they felt the novelty of their undertaking. After the storm and sack of Rome in 1527, Telesius retired to Padua, as a peaceful seat of the muses; and there studied philosophy and mathematics, with great zeal, under the direction of Jerome Amalthæus and Frederic Delphinus. In these studies he made great progress; and the knowledge which he thus acquired threw a new light upon his view of the Aristotelian philosophy. He undertook a closer examination of the Physical Doctrines of Aristotle; and as the result of this, he was astonished how it could have been possible that so many excellent men, so many nations, and even almost the whole human race, should, for so long a time, have allowed themselves to be carried away by a blind reverence for a teacher, who had committed errors so numerous and grave as he perceived to exist in "the philosopher." Along with this view of the insufficiency of the Aristotelian philosophy, arose, at an early period, the thought of erecting a better system in its place. With this purpose he left Padua, when he had received the degree of Doctor, and went to Rome, where he was encouraged in his design by the approval and friendly exhortations of distinguished men of letters, amongst whom were Ubaldino Bandinelli and Giovanni della Casa. From Rome he went to his native place, when the incidents and occupations of a married life for a while interrupted his philosophical project. But after his wife was dead, and his eldest son grown to manhood, he resumed with ardour the scheme of his youth; again studied the works of Aristotle and other philosophers, and composed and published the first two books of his treatise. The opening to this work sufficiently exhibits the spirit in which it was conceived. Its object is stated in the title to be to show, that "the construction of the world, the magnitude and nature of the bodies contained in it, are not to be investigated by reasoning, which was done by the ancients, but are to be apprehended by the senses, and collected from the things themselves." And the Proem is in the same strain. "They who before us have inquired concerning the construction of this world and of the things which it contains, seem indeed to have prosecuted their examination with protracted vigils and great labour, but never to have looked at it." And thus, he observes, they found nothing but error. This he ascribes to their presumption. "For, as it were, attempting to rival God in wisdom, and venturing to seek for the principles and causes of the world by the light of their own reason, and thinking they had found what they had only invented, they made an arbitrary world of their own." "We then," he adds, "not relying on ourselves, and of a duller intellect than they, propose to ourselves to turn our regards to the world itself and its parts."
The execution of the work, however, by no means corresponds to the announcement. The doctrines of Aristotle are indeed attacked; and the objections to these, and to other received opinions, form a large part of the work. But these objections are supported by à priori reasoning, and not by experiments. And thus, rejecting the Aristotelian physics, he proposes a system at least equally baseless; although, no doubt, grateful to the author from its sweeping and apparently simple character. He assumes three principles, Heat, Cold, and Matter: Heat is the principle of motion, Cold of immobility, and Matter is the corporeal substratum, in which these incorporeal and active principles produce their effects. It is easy to imagine that, by combining and separating these abstractions in various ways, a sort of account of many natural phenomena may be given; but it is impossible to ascribe any real value to such a system. The merit of Telesius must be considered to consist in his rejection of the Aristotelian errors, in his perception of the necessity of a reform in the method of philosophizing, and in his persuasion that this reform must be founded on experiments rather than on reasoning. When he said[110], "We propose to ourselves to turn our eyes to the world itself, and its parts, their passions, actions, operations, and species," his view of the course to be followed was right; but his purpose remained but ill fulfilled, by the arbitrary edifice of abstract conceptions which his system exhibits.
Francis Bacon, who, about half a century later, treated the subject of a reform of philosophy in a far more penetrating and masterly manner, has given us his judgment of Telesius. In his view, he takes Telesius as the restorer of the Atomic philosophy, which Democritus and Parmenides taught among the ancients; and according to his custom, he presents an image of this philosophy in an adaptation of a portion of ancient mythology[111]. The Celestial Cupid, who with Cœlus, was the parent of the Gods and of the Universe, is exhibited as a representation of matter and its properties, according to the Democritean philosophy. "Concerning Telesius," says Bacon, "we think well, and acknowledge him as a lover of truth, a useful contributor to science, an amender of some tenets, the first of recent men. But we have to do with him as the restorer of the philosophy of Parmenides, to whom much reverence is due." With regard to this philosophy, he pronounces a judgment which very truly expresses the cause of its rashness and emptiness. "It
