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It seems to me that men do not
rightly understand either their store or their strength, but overrate the
one and underestimate the other. Hence it follows, that either from an
extravagant estimate of the value of the arts which they possess, they seek
no further; or else from too mean an estimate of their own powers, they
spend their strength in small matters and never put it fairly to the trial
in those which go to the main. These are as the pillars of fate set in the
path of knowledge; for men have neither desire nor
hope to encourage them to penetrate further. And since opinion of store is
one of the chief causes of want, and satisfaction with the present induces
neglect of provision for the future, it becomes a thing not only useful,
but absolutely necessary, that the excess of honour
and admiration with which our existing stock of inventions is regarded be
in the very entrance and threshold of the work, and that frankly and
without circumlocution, stripped off, and men be duly warned not to
exaggerate or make too much of them. For let a man look carefully into all
that variety of books with which the arts and sciences abound, he will find
everywhere endless repetitions of the same thing, varying in the method of
treatment, but not new in substance, insomuch that the whole stock,
numerous as it appears at first view, proves on examination to be but
scanty. And for its value and utility it must be plainly avowed that that
wisdom which we have derived principally from the Greeks is but like the
boyhood of knowledge, and has the characteristic property of boys: it can
talk, but it cannot generate; for it is fruitful of controversies but
barren of work. . . .
...
For my own part at least, in
obedience to the everlasting love of truth, I have committed myself to the
uncertainties and difficulties and solitudes of the ways, and relying on
the divine assistance have upheld my mind both against the shocks and
embattled ranks of opinion, and against my own private and inward
hesitations and scruples, and against the fogs and clouds of nature, and
the phantoms flitting about on every side; in the hope of providing at last
for the present and future generations guidance more faithful and secure.
Wherein if I have made any progress, the way has been opened to me by no
other means than the true and legitimate humiliation of the human spirit.
For all those who before me have applied themselves to the invention of
arts have but cast a glance or two upon facts and examples and experiences,
and straightaway proceeded, as if invention were nothing more than an
exercise of thought, to invoke their own spirits to give them oracles. I, on
the contrary, dwelling purely and constantly among the facts of nature,
withdraw my intellect from them no further than may suffice to let the
images and rays of natural objects meet in a point, as they do in the sense
of vision; whence it follows that the strength and excellency
of the wit has but little to do in the matter. And the same humility which
I use in inventing I employ likewise in teaching. . . .
Wherefore, seeing that these
things do not depend upon myself, at the outset of the work I most humbly
and fervently pray to God the Father, God the Son, and God the Holy Ghost,
that remembering the sorrows of mankind and the pilgrimage of this our life
wherein we wear out days few and evil, they will vouchsafe through my hands
to endow the human family with new mercies. This likewise I humbly pray,
that things human may not interfere with things divine, and that from the
opening of the ways of sense and the increase of natural light there may
arise in our minds no incredulity or darkness with regard to the divine
mysteries; but rather that the understanding being thereby purified and
purged of fancies and vanity, and yet not the less subject and entirely
submissive to the divine oracles, may give to faith that which is faith's.
Lastly, that knowledge being now discharged of that venom which the serpent
infused into it, and which makes the mind of man to swell, we may not be
wise above measure and sobriety, but cultivate truth in charity.
And now having said my prayers I
turn to men; to whom I have certain salutary admonitions to offer and
certain fair requests to make. My first admonition (which was also my
prayer) is that men confine the sense within the limits of duty in respect
of things divine: for the sense is like the sun, which reveals the face of
the earth, but seals and shuts up the face of heaven. My next, that in
flying from this evil they fall not into the opposite error, which they
will surely do if they think that the inquisition of nature is in any part
interdicted or forbidden. For it was not that pure and uncorrupted natural
knowledge whereby Adam gave names to the creatures according to their
propriety, which gave occasion to the fall. It was the ambitious and proud
desire of moral knowledge to judge of good and evil, to the end that man
may revolt from God and give laws to himself, which was the form and manner
of the temptation. Whereas of the sciences which regard nature, the divine
philosopher declares that "it is the glory of God to conceal a thing,
but it is the glory of the King to find a thing out." Even as though
the divine nature took pleasure in the innocent and kindly sport of
children playing at hide and seek, and vouchsafed of his kindness and
goodness to admit the human spirit for his playfellow at that game. Lastly,
I would address one general admonition to all; that they consider what are
the true ends of knowledge, and that they seek it not either for pleasure
of the mind, or for contention, or for superiority to others, or for
profit, or fame, or power, or any of these inferior things; but for the
benefit and use of life; and that they perfect and govern it in charity.
For it was from lust of power that angels fell, from lust of knowledge that
man fell; but of charity there can be no excess, neither did angel nor man
come in danger by it.
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