Saxe Commins (–1958)

may learn from what follows:

To begin, a horse when three years have gone round is in the prime of his vigor, far different the boy: often even at that age he will call in his sleep for the milk of the breast.

Afterwards when in advanced age his lusty strength and limbs now faint with ebbing life fail the horse, then and not till then youth in the flower of age commences for that boy and clothes his cheeks in soft down; that you may not haply believe that out of a man and the burden-carrying seed of horses Centaurs can be formed and have being; or that Scyllas with bodies half those of fishes girdled round with raving dogs can exist, and all other things of the kind, whose limbs we see cannot harmonize together; as they neither come to their flower at the same time nor reach the fulness of their bodily strength nor lose it in advanced old age, nor burn with similar passions nor have compatible manners, nor feel the same things give pleasure throughout their frames....

The Earth Is Spherical Too

The Earth is globe-shaped too, since on every side it rests upon its centre. But it is not perceived straightway to be a perfect sphere, on account of the great height of its mountains and the lowness of its valleys though they modify its universal roundness to only a very small extent. That is made clear in this way. For when people journey northward from anywhere, the northern vertex of the axis of daily revolution gradually moves, overhead, and the other moves downward to the same extent; and many stars situated to the north are seen not to set, and many to the south are seen not to rise any more. So Italy does not see Canopus, which is visible to Egypt. And Italy sees the last star of Fluvius, which is not visible to this region situated in a more frigid zone. Conversely, for people who travel southward, the second group of stars becomes higher in the sky; while those become lower which for us are high up.

Moreover, the inclinations of the poles have everywhere the same ratio with places at equal distances from the poles of the Earth and that happens in no other figure except the spherical. Whence it is manifest that the Earth itself is contained between the vertices and is therefore a globe. Add to this the fact that the inhabitants of the East do not perceive the evening eclipses of the sun and moon; nor the inhabitants of the West, the morning eclipses; while of those who live in the middle region--some see them earlier and some later.

Furthermore, voyagers perceive that the waters too are fixed within this figure; for example, when land is not visible from the deck of a ship, it may be seen from the top of the mast, and conversely, if something shining is attached to the top of the mast, it appears to those remaining on the shore to come down gradually, as the ship moves from the land, until finally it becomes hidden, as if setting. Moreover, it is admitted that water, which by its nature flows, always seeks lower places--the same way as earth--and does not climb up the shore any farther than the convexity of the shore allows. That is why the land is so much higher where it rises up from the ocean.

But the Idols of the Theater are not innate, nor do they steal into the understanding secretly, but are plainly impressed and received into the mind from the play-books of philosophical systems and the perverted rules of demonstration. To attempt refutations in this case would be merely inconsistent with what I have already said: for since we agree neither upon principles nor upon demonstrations, there is no place for argument. And this is so far well, inasmuch as it leaves the honor of the ancients untouched. For they are no wise disparaged—the question between them and me being only as to the way. For as the saying is, the lame man who keeps the right road outstrips the runner who takes a wrong one. Nay, it is obvious that when a man runs the wrong way, the more active and swift he is the further he will go astray.

29 But the course I propose for the discovery of sciences is such as leaves but little to the acuteness and strength of wits, but places all wits and understandings nearly on a level. For as in the drawing of a straight line or perfect circle, much depends on the steadiness and practice of the hand, if it be done by aim of hand only, but if with the aid of rule or compass, little or nothing; so is it exactly with my plan. But though particular confutations would be of no avail, yet touching the sects and general divisions of such systems I must say something; something also touching the external signs which show that they are unsound; and finally something touching the causes of such great infelicity and of such lasting and general agreement in error; that so the access to truth may be made less difficult, and the human understanding may the more willingly submit to its purga­tion and dismiss its idols.

30 Idols of the Theater, or of systems, are many, and there can be and perhaps will be yet many more. For were it not that now for many ages men’s minds have been busied with religion and theol­ogy; and were it not that civil governments, especially monarchies, have been averse to such novelties, even in matters speculative; so that men labor therein to the peril and harming of their fortunes — not only unrewarded, but exposed also to contempt and envy; doubtless there would have arisen many other philosophical sects like to those which in great variety flourished once among the Greeks. For as on the phenomena of the heavens many hypotheses may be con­structed, so likewise (and more also) many various dogmas may be set up and established on the phenomena of philosophy. And in the plays of this philosophical theater you may observe the same thing which is found in the theater of the poets, that stories invented for the stage are more compact and elegant, and more as one would wish them to be, than true stories out of history.

31 In general, however, there is taken for the material of philoso­phy either a great deal out of a few things, or a very little out of many things; so that on both sides philosophy is based on too nar­row a foundation of experiment and natural history, and decides on the authority of too few cases. For the rational school of philoso­phers snatches from experience a variety of common instances, neither duly ascertained nor diligently examined and weighed, and leaves all the rest to meditation and agitation of wit.

LXXXIX

Neither is it to be forgotten that in every age natural philosophy has had a troublesome adversary and hard to deal with; namely, superstition, and the blind and immoderate zeal of religion. For we see among the Greeks that those who first proposed to men's then uninitiated ears the natural causes for thunder and for storms, were thereupon found guilty of impiety. Nor was much more forbearance shown by some of the ancient fathers of the Christian church to those who on most convincing grounds (such as no one in his senses would now think of contradicting) maintained that the earth was round, and of consequence asserted the existence of the antipodes.

Our real business is to analyze accurately the circumstances of phenomena, and to connect them by the natural relations of succession and resemblance.

As we have seen, the first characteristic of the Positive Philosophy is that it regards all phenomena as subjected to invariable natural Laws. Our business is,-seeing how vain is any research into what are called Causes, whether first or final, to pursue an accurate discovery of these Laws, with a view to reducing them to the smallest possible number. By speculating upon causes, we could solve no difficulty about origin and purpose. Our real business is to analyse accurately the circumstances of phenomena, and to connect them by the natural relations of succession and resemblance The best illustration of this is in the case of the doctrine of Gravitation. We say that the general phenomena of the universe are explained by it, because it connects under one head the whole immense variety of astronomical facts...

The law is this:--that each of our leading conceptions each branch of our knowledge--passes successively through three different theoretical conditions:: the Theological, or fictitious; the Metaphysical, or abstract; and the Scientific, or positive. In other words, the human mind, by its nature, employs in its progress three methods of philosophizing, the character of which is essentially different, and even radically opposed: viz., the theological method, the metaphysical, and the positive. Hence arise three philosophies, or general systems of conceptions on the aggregate of phenomena, [26] each of which excludes the others. The first is the necessary point of departure of the human understanding; and the third is its fixed and definite state. The second is merely a state of transition.

First Stage
In the theological state, the human mind, seeking the essential nature of beings. the first and final causes (the origin and purpose) of all effects--in short, Absolute knowledge--supposes all phenomena to be produced by the immediate action of supernatural beings.

Second Stage
In the metaphysical state, which is only a modification of the first, the mind supposes, instead of supernatural beings, abstract forces, veritable entities (that is, personified abstractions) inherent in all beings, and capable of producing all phenomena. What is called the explanation of phenomena is, in this stage, a mere reference of each to its proper entity.

Third Stage.
In the final, the positive state, the mind has given over the vain search after Absolute notions, the origin and destination of the universe, and the causes of phenomena, and applies itself to the study of their laws--that is, their invariable relations of succession and resemblance. Reasoning and observation, duly combined, are the means of this knowledge. What is now understood when we speak of an explanation of facts is simply the establishment of a connection between single phenomena and some general facts, the number of which continually diminishes with the progress of science.

Ultimate point of each.
The Theological system arrived at the highest perfection of which it is capable when it substituted the providential action of a single Being for the varied operations of the numerous divinities which had been before imagined. In the same way, in the last stage of the Metaphysical system, men substitute one great entity (Nature) as the cause of all phenomena, instead of the multitude of entities at first supposed. In the same way, again, the ultimate perfection of the Positive system would be (if such perfection could be hoped for) to represent all phenomena as particular aspects of a single general fact--such as Gravitation, for instance...

I have, however, come to think differently. I have been forced to perceive that here, once more, we have one of those not infrequent cases where an ancient and stubbornly retained popular belief seems to have come nearer to the truth of the matter than the opinion of modern science. I must insist that the dream actually does possess a meaning, and that a scientific method of dream-interpretation is possible.

The modern scientific theories have broken away from the common standpoint which identifies the real with the concrete. I think we might go so far as to say that time is more typical of physical reality than matter...