Chapter V (2)

Division of the Practical Branch of Natural Philosophy into Mechanics and Magic (Experimental Philosophy), which correspond to the Speculative Division—Mechanics to Physics, and Magic to Metaphysics. The word Magic cleared from False Interpretation. Appendix to Active Science twofold; viz., an Inventory of Human Helps and a Catalogue of Things of Multifarious Use

THE practical doctrine of nature we likewise necessarily divide into two parts, corresponding to those of speculative; for physics, or the inquiry of efficient and material causes produces mechanics; and metaphysics, the inquiry of forms, produces magic; while the inquiry of final causes is a barren thing, or as a virgin consecrated to God. We here understand that mechanics which is coupled with physical causes; for besides the bare effective or empirical mechanics, which has no dependence on physics, and belongs to natural history, there is another not absolutely operative, and yet not strictly philosophical. For all discoveries of works either had their rise from accident, and so were handed down from age to age, or else were sought by design; and the latter were either discovered by the light of causes and axioms, or acquired by extending, transferring, or compounding some former inventions, which is a thing more ingenious and sagacious than philosophical. But the mechanics here understood is that treated by Aristotle promiscuously, by Hero in his Pneumatics, by that very diligent writer in metallics, George Agricola, and by numerous others in particular subjects: so that we have no omission to note in this point only that the miscellaneous mechanics, after the example of Aristotle, should have been more carefully continued by the moderns, especially with regard to such contrivances whose causes are more obscure, or their effects more noble; whereas the writers upon these subjects hitherto have only coasted along the shore—“premendo littus iniquum.” And it appears to us that scarce anything in nature can be fundamentally discovered, either by accident, experimental attempts, or the light of physical causes, but only by the discovery of forms. Since, therefore, we have set down as wanting that part of metaphysics which treats of forms, it follows that natural magic, which is relative to it, must also be wanting.

We here understand magic in its ancient and honorable sense—among the Persians it stood for a sublimer wisdom, or a knowledge of the relations of universal nature, as may be observed in the title of those kings who came from the East to adore Christ. And in the same sense we would have it signify that science, which leads to the knowledge of hidden forms, for producing great effects, and by joining agents to patients setting the capital works of nature to view. The common natural magic found in books gives us only some childish and superstitious traditions and observations of the sympathies and antipathies of things, or occult and specific properties, which are usually intermixed with many trifling experiments, admired rather for their disguise than for themselves; but as to the truth of nature, this differs from the science we propose as much as the romances of Arthur of Britain, Hugh of Bordeaux, or other imaginary heroes, do from the Commentaries of Cæsar in truth of narration. Cæsar in reality performed greater things, though not by romantic means, than such fabulous heroes are feigned to do. This kind of learning is well represented by the fable of Ixion, who, thinking to enjoy Juno, the goddess of power, embraced a cloud, and thence produced centaurs and chimæras; for so those who, with a hot and impotent desire, are carried to such things as they see only through the fumes and clouds of imagination, instead of producing works, beget nothing but vain hopes and monstrous opinions. This degenerate natural magic has also an effect like certain sleepy medicines which procure pleasing dreams; for so it first lays the understanding asleep, by introducing specific properties and occult virtues—whence men are no longer attentive to the discovery of real causes, but rest satisfied in such indolent and weak opinions; and thus it insinuates numberless pleasing fictions, like so many dreams.

And here we may properly observe, that those sciences which depend too much upon fancy and faith, as this degenerate magic, alchemy and astrology, have their means and their theory more monstrous than their end and action. The conversion of quicksilver into gold is hard to conceive, though it may much more probably be effected by a man acquainted with the nature of gravity, color, malleability, fixedness, volatility, the principles of metals and menstruums, than by one who is ignorant of these natures, by the bare projection of a few grains of the elixir. The same may be understood of the prolongation of youth or retarding of old age, which may more rationally be expected by dietary, regimen, bathings, anointing and proper medicines, directed by an accurate knowledge of the human frame, the nature of rarefaction, sustention, assimilation and the reciprocal action of the mind upon the body, than by a few drops or scruples of some precious liquor or quintessence. But men are so headstrong and notional, as not only to promise themselves things impossible, but also hope to obtain the most difficult ends without labor or exertion.

This practical doctrine of nature requires two appendages of very great consequence. The first is, that an inventory be made of the stock of mankind, containing their whole possessions and fortunes, whether proceeding from nature or art, with the addition also of things formerly known, but now lost; so that he who goes upon new discoveries may have a knowledge of what has already been done. This inventory will be the more artificial and useful, if it also contain things of every kind, which, according to common opinion, are impossible; as likewise such as seemed next to impossible, yet have been effected, the one to whet the human invention, and the other to direct it, so that from these optatives and potentials actives may the more readily be deduced.

The second thing is, that a calendar be made of such experiments as are most extensively useful, and that lead to the discovery of others. For example, the experiment of artificial freezing, by means of ice and bay salt, is of infinite extent, and discovers a secret method of condensation of great service to mankind; fire is ready at hand for rarefaction, but the means of condensation are wanted. And it would greatly shorten the way to discoveries, to have a particular catalogue of these leading experiments.