M thing true or good in a Book, they are prefently extravagant in extolling it. 'Tis all true! 'tis all excellent, and admirable! They pleafe themfelves in admiring what they do not un- derftand, and would fain have all the World to admire it with them. The Encomiums they be- llow on thefe obfcure Authors, they make redound to their own glory: Since others are here- by perfwaded, that they perfectly underftand them -, and this adminifters fuel to their Vanity. They efteem themfelves above the reft of Mankind, upon the ftrength of being perfwaded they underftand fome Impertinence of an Ancient Author, or of a Man perhaps that did not under- ftand himfelf. What a multitude have fweat and laboured, in the Illuftration of the obfcure Paf- fages of fome of the Ancient Philofophers and Poets? And what abundance of fine Wits are there in thefe Days ftill, the main Pleafure ofwhofe Life confifts in Criticizing on a Word, or the Opinion of an Author? But 'twill not be amifs at prefent to bring fome Proof of what I fay.
The Queftion concerning the Immortality of the Soul, is without doubt a Queftion of very great Importance. We cannot find fault with the Philofophers, for laying out themfelves fo induftriouf- ly towards the Refolution of it. And though they heap up mighty Volumes, to prove after a {lender fafhion, a Truth that may be Demonftrated in a few Words, or a few Pages \ yet they are excufable. But when they are very folicitous, and concern'd about deciding what Artftotle thought of it j they are as pleafant Gentlemen as one could wiffi. It is, in my" Mind, of very little ufe and benefit to thofe who live at prefent, to know whether there was ever fuch a Man as was call'd Ariflotle: whether this Man was the Author of thofe Books which go under his Name: whether he underftood this or that in fuch a part of his Works. This can neither make a Man wifer nor happier. But it is very material to know whether what he fays be true or falfe in it felf.
'Tis then very ufelefs to know what was Anftotle\ Opinion concerning the Immortality of the Soul i though it be of great Advantage to know the Soul to be Immortal. Yet I make no fcruple to affirm, that there have been many Scholars more folicitous to know Aristotle's Sentiment on this Subjeft, than the Truth of the thing it felf. Since there have been thofe, who have wrote Books purpofely to explain what that Philofopher's Belief was of it j but have not clone fo much, to know what ought to be belicv'd concerning it.
But though there have been a multitude of Men, who have harrafled and fatigued their Mind in refolving what Ariftotle's Opinion was; yet their fatigues and pains have been all in vain: fince they cannot yet agree about this ridiculous Queftion. Which evidenceth how mif-fortunate the followers Chap. VI. The Search after Truth.
followers of Ariflotle are, in having a Man fo dark and obfcure to enlightenthem; and who eVeii affefts Obfcurity, as he declar'd in a Letter that he wrote to Alexander.
75 ana and without foundation, I am oblig'd to tranfcribe a Paffage here of ^pr^/fomewhat long and tedious: wherein that Author has amafs'd together the different Authorities upon that Sub- ject, as upon a Queftion of greateft Importance. Thefe are his words upon the Second Chapter of Tertullian De Refurreitione carnis.
Outcftio h&c in fcholis utrinque validis fufpicionibm agitatur, num animam immortalem, mortalemve fecerit Ariflotcles. Et qnidem Philofophi hand ignobiles affeveraverunt Arifiotelem pofaijfe noftros animos ab intent it allenos. Hi funt e Gracis & Latinis interpretibus Ammonias uterque, Olympiodorus, Philo- ponus, Simplicius, Avicenna, uti memorat Mirandula /. 4. De examine vanitatis, Cap. 9. l'heodorusz AfetochyteSf Themiftius, S. Thomas 2 Contra gcntes Cap 79. & Phyf. Lett. 1 2. & pr&terea 1 2. Metaph. Left. 3. & Quodlib. 10. Oil. 5. Art. 1. Albertus Traf}. 2. De Anirna Cap. 20. &TraB. 3. Cap. 13. nAigidim Lib. 3. De Anima ad Cap. 4. Ditrandus in 2 Difi. 1 8. Qu 3. Ferr arias loco citato contra gent es^ & late Eugubirms L. 9. De perenni Philofophi a Cap. 18. & quod pluris efij difcipuliis Ariftotelis Theo- phraflas, magiflri mcntem & ore & c alamo noviffe penitus qui poterat.
Jn contrariam fatlionem abler c nonmdli Panes, nee infirmi Philofophi; Jufiinus in fna paranefiy Origines in *MeeropB«V»> & ut fertur NazJ.anz.enM in Difp. contra Emom. & Nyffenus Lib. 2. de Anima, Cap. 4. Theodoretns de Curandis Gracorum AffecJibus Lib. 3. Galenns in Hiftoria Philofophica, Pompona- tiits L.de Immcrxalitate Anima^ Simon Fortius L. de Mente Humana, Cajetanus 3. de Anima Cap. 2. In eum fenfum, ut cadncum Animum no fir um putaret Ariftoteles, funt partim adduBi ab Alexandro Aphodi-s de Audit ore, qui ftcfolitus er-at intcrpretari Arifiotelicam mentem; quamvis Eugubinus Cap. 21 » & 22 eum excufet. Et qnidem unde collegiffe videtur Alexander mortalitatem, nempe ex 12. Afetap* inde S. Thomas, Theodoras Metochytes immortalitatem collegerunt.
Porro Tertullianum neatram hanc bpinionem ample xum credo; fed putajfe in hac parte ambiguum Arifiotelem. Itaque it a citat ilium pro utraque: Nam cum hie adferibat Arifioteli mortalitatem anims^ tamen L. de Anima C. 6. pro contraria opinione immortalitatis citat. Ea^dem mente fuit Plutarchus^ ■pro utraque opinione advocans eundem Philofophum in L. 5. de placitis Philofoph. Nam. Cap. 1. mor- talitatem tribuit, &" Cap. 25. immortalitatem. Ex Scholafiicis etiam, -qui in neutram partem Arifiote- lem conflantem judicant, fed dubium & ancipitem, funt Scotus in 4. Difi. ^.Qu, 2. Art. 2. Harveus quodlib. 1. O. 1 1. & I. Sent. Difi. 1. Q. 1. Niphus in opufcalo de Immortalitate Anima Cap. 1. & re- centes alii Interpret es: quam mediam exifiimationem credo verier em, fed Schoiii lex vet at, ut authori~ tatum yonder e Vibrato illud fuadeam.
I deliver all thefe Quotations as true, upon the integrity of the Commentator •, as thinking it would be lofs of time to ftand to verifie them. Nor have I all thofe curious Books by me, from which they were taken. I add no new ones of my own, as not envying him the Glory of having made a good Colledion. And it would ftiil be a greater lofs of time to do it, though a Man mould only turn over the Indices of Ariflotle 's Commentators.
We fee then in this Paffage of La Creda, that Men of Books and Study, that have pafs'd for the Ingenious of their Times, have taken abundant Pains to know whether Ariflotle belie- ved the Immortality of the Soul: and there have been fome of them who are able to write Books peculiarly on the Subject, as Pomponatius. For that Author's chief Defign in his Book is, ' to fhew that Ariflotle believ'd the Soul was Mortal. And poffibly there are others, who not only are folicitous to know what were Ariflotkh thoughts upon this Subject; but who moreover look upon it as a very important Queftion to know, for inftance, whether Tertullian, Plutarch, or others, believ'd or not, whether it was Ariflotle's Opinion that the Soul was Mortal. As there is great Reafon to fuppofe from La Cerda himfelf, if we reflect only on the latter part of jthe Paffage we have quoted, Porro Tertulliannm, &c.
Though it be an ufelefs thing, to know what Ariflotle believ'd concerning the Immortality of the Soul, and what were Tertullian^ and Plutarch' 's thoughts concerning Ariftotle\ belief j yet the: foundation of the Queftion, The immortality of the Soul, is at leaft a Truth very neceflary to be known. But there are infinite things, the Knowledge whereof is very impertinent and ufe- lefs; and confequently more ufelefs ftill, to know what were the Ancient thoughts about them: and yet there are Men very anxious and inquifitive in conjecturing the Opinions of Philofophers on fuch fort of Subjects. There are found whole Books full of thefe ridiculous In-< quiries; and 'tis thefe noifie trifles that have been the occafion of fo many Wars among the Learned.
Thefe vain and impertinent Queftions, thefe ridiculous Genealogies of fruitlefs Opinions; are the important Subjects for the, Criticifms of the Learned. They think they have the Right and Privilege of difpifing thofe who difpife thefe Fooleries, and of treating as ignorant Perfons fuch as glory in being ignorant of them. They imagine they are perfect Mafters of the Hi- ftory and Genealogy of Subftantial Forms; and the Age is ungrateful unlefs it acknowledge their Merit. Thefe things manifeftly difcover the weaknefs and vanity of the Mind of Man; aad that when Reafon does not govern his Study, his Studies are fo far from perfecting his Reafon, that they darken, corrupt, and totally pervert it.
Tis?
y6 F. Malebranche Concerning Book IL 'Tis worth while here to obferve, that in Queftions of Faith 'tis no fault to fearch into the Belief of St. Auk™ (for inftance) or any other Father of the Church', nor even to make Inquiry whether St. Auftirts Belief was the fame as his Predeceflbrs. Becaufe matters of Faith are only learn'd by Tradition, and Reafon is unable todifcover them. The moft Ancient Faith being the moft true •, we muft endeavour to know what was the Faith of the Ancients-, which cannot be done but by Examining the Opinion of feveral Perfons who have fucceeded one another in feveral times. But things which depend on Reafon are quite of another Nature; and we ought not to be folicitous about the Opinion of the Ancients, to know what we ought to hold con- cerning them. Yet I know not by what ftrange fubverfion of Reafon fome Men are angered, if we (peak otherwife in Philofophy, than Ariftotle has done} and yet take it very patiently to hear a Man talk in Divinity contrary to the Gofpel, the Fathers, and Councils. I am of Opi- nion that thofe who make the greateft out-cry againft the Novelties of Philofophy, which ought to be had in Efteem, are the moft obftinate and zealous Patrons and Defenders of certain Novelties in Divinity -n which ought to be had in abhorrence. For 'tis not their Terms and Lan- guage we difapprove \ which (as unknown as they were to Antiquity J are Authoriz'd by Cuftom. 'Tis the Errors they diffufe and fupport by the help of this Equivocal and confus'd Dialed which we condemn.
In point of Divinity we ought to be fond of Antiquity, becaufe we ought to love the Truth •, which Truth is found in Antiquity. And all Curiofity ought to ceafe, when once we have taken hold of Truth. But in point of Philofophy we ought on the contrary to love Novelty % for the fame Reafon that we ought always to love the Truth •-, that we ought to retrieve it j and ought to have an Indefatigable Curiofity for it. If Plato and Ariftotle were believed Infallible, a Man fhould perhaps apply himfelf to the underftanding of them only: But Reafon oppofes the Be- lief of it. Reafon, on the contrary, would have us judge them more ignorant than the New Philofophers \ fince in the Age we live in, the World is two thoufand Years older, and has lear- ned greater Experience, than it had in the days of Ariftotle and Plato, as we have already faid: And the New Philofophers may know all the Truths the Ancients have left us \ and find out, and add a great many more to them. Yet Reafon will not have us believe thefe New Phi- lofophers any more than the Old upon their bare Word. It bids us, on the contrary,, examine attentively their Thoughts, and withhold our content, till there is no longer room for doubting, without being ridiculoully prepoflefs'd with the Opinion of their vaft Knowledge, or the other fpecious Qualities of their Mind.
CHAP. VII.
Of the Frepffejjion of Commentators.
t |3 "i HIS PrepofTefTion is no where apparent in fo ftrange and exceffive a degree, as in the Commentators on an Author •, becaufe the Undertakers of this Task, which feems too JL low and fervile for a Man of Senfe, imagine their Authors merit the Praileand Ad- - miration of all the World. They look upon them as part of themfelves, and fancy they are Body and Soul to one another, and upon this View, Self-love admirably plays its part. They artfully accumulate Encomiums on their Authors, they fhed Light and Radiations round them, they load them with Glory, as knowing they fhall have it themfelves by reflection and rebound. This great and lofty Idea not only magnifies Ariftotle and Plato in the Mind of many of the Rea- ders, but imprints a refpecf in them for all that have Commented upon them j and fome of of them had never Deified their Authors, had they not fancy 'd themfelves incircl'd, as it were, in the Rays of the fame Glory.
Yet I will not fay that all Commentators are fo liberal in their Panegyricks on their Authors, out of hopes of a Return; fome of them would ftart at fuch an Apprehenfion, if they would confider a little: They are fincere and well-meaning in their Praifes, without any Politick defign, and without thinking what they do; but Self-love thinks for them, and without their being aware of it. Men are infenfibleof the heat that is in their Heart, though it gives Life and Motion to all the other parts of their Body. They muft touch and handle themfelves to be conviuc'd of it, becaufe this Heat is Natural. The caufe is the fame in refpeft of Vanity, which is ib conge- nial to the Mind of Man, that he is infenfible of it; and though 'tis this (as a Man may fay J that gives Life and Motion to the greateft part of his Thoughts and Defigns, yet it often does it in a manner imperceptible by him. He muft handle, and feel, and found himfelf inwards to know that he is vain. 'Tis not fufficiently underftood that 'tis Vanity which is the Firft mover, in the greateft part of Humane Aftions^ and though Self-love knows this well enough, it knows it on- ly to difguife it from the reft of Man.
A Commentator then being fome ways related, and allied to his Author that he works upon -7 Self-love never fails to difcover in him notable Subjeds for Praife and Incenfe, with deiigu to make them redound to the advantage of the Offerer. And this is perform'd in fo Artificial, fo Subtil, and Delicate a manner, as to be wholly Imperceptible. But this is not the proper place of expofingall the Wiles of Self-love and Intereft.
Nor Ghap. VII. The Search after Truth. jj Nor is the Prejudicate Efteem Commentators have conceiv'd for their Authors, and the Honour they do themfelves in praifing them, the only Reafon of Sacrificing to them: Cuftom is another Motive,- and becaufe they think the Pradtifc aeceffary. There are Men who have no great Efteem either 'for certain Sciences or Authors, who notwithstanding fall zealoufly to writing Comments on them; becaufe either their Imployment, Chance, or perhaps a capricious Humour has engag'd them in the Attempt: and thefe too think they are under an Obligation to be exceffivein the Praifes of the Sciences, and Authors which they work on- whe nat the fame time the Authors are Silly and Impertinent j and the Sciences Ignoble and Ufelefs.
And indeed what can be more ridiculous, than for a Man to undertake to Comment on an Au- thor whom he thought Impertinent, and to write Serioufly on a Subject he believ'd to be Infigr uincant and Ufelefs? 'Tis neceflary therefore to the Preferving his Reputation, to Praife both the Authors and Sciences; though both one and the other are Contemptible, and nothing worth: and the fault of Undertaking an ill work mult be mended with another. Which is the Reafon that when Learned Men Comment on different Authors, they fall into Abfurdities and Contradictions. • Upon this Account it is, that almoft all prefaces have as little of Truth in them as good Senfe. If a Man Comments upon Ariftotle, he is the Genius of Nature. If a Man writes upon Plato, 'tis the Divine Plato. They hardly ever Comment upon the works of Plain Men: but 'tis always of Men wholly Divine •, of Men who have been the Admiration of their Age, and who have beenblefs'd by Providence with Light and Underitanding above the reft of Mankind. 'Tis the fame thing too with the matter they treat on: 'Tis always the fineft, the m oft exalted, and moft necefTary of all other.., But that I may not be credited upon my bare word, I will deliver here the way, where in a Fa- mous Commentator among the Learned, treats the Author that he Comments on. I mean Averroes who fpeaks of Ariftotle. He fays in his Preface upon the Phyftch of that Philofopher, that he was the Inventor of Logiri, Moral Philofophy, and Metapby/icks; and that he has carried them to the top of their perfection. Complevit, (fays hernia nullus e or am, qui fecuti funt eumufque ad hoc tempus, euadest mi lie & quingentorum annorum, quidquam addidit; nee invenies in ejus verbis err or em alicujus quantitatis, & talem ejfe virtutem in individuo uno miraculofum & extraneum exiftit: & h<s.c difpofitio cum in mo homine reperitur, dignus eft ejfe Divinus magis quam humanus. And in Other places he ftill bellows more pompous and magnificent praifes on him: As Lib. i.de Generatione Animalium. Lau- demtts Deumquifeparavithunc virum ab aliis in perfeflione, appropriavitque eiultimam dignitatem huma- nam, quam non omnis homo potest in quacunque at ate attingere. The fame he fays of him, Lib. i. Deft. Difp. 3« Ariftotelis doEtrina est SV MM A VE R IT A S, quoniam ejus intellect us fuit finis humani intelletlus: quare benedicitur de Mo, quod ipfe fuit treat us & datus nobis Divina providentia, ut non />- nor emus pojfbilia fciri.
Muft not a Man be mad in good earneft that will talk at this rate? And muftnot his Bigottry for this Author be degenerated into Extravagance and Folly? Ariftotle'^ Dotlrine is the S O V E- REIGN TRUTH. 'Tis impojfible for any man to equal him or come near him in Science. This is the Man that was fent us from Heaven, to teach us all that is poffibleto be known. This is he upon whom all the wife Men are form d; and they are fo much more lean id, as they better underftandhim. Ashe lays in another place: Ariftotelcs fuit Princeps per quern per ficiuntur omnes Sapientes, qui fuerunt poft eum: licet differ ant inter fe in intelligendo verba ejus, & in eo quodfequitur ex eis. And yet the Works of this Commentator have been difperfed over all Europe, and into Countries farther remote. They have been tranflated out of Arabick into Hebrew; out of Hebrew into Latin, and it may * be i°.to many other Languages: Which Manifeftly fhews what Efteem the Learned have had for them. So that a more fenfible inftance than this, cannot be given of the Prepoffeffion of Men of Study. For it evidently fhews, that they are not only Opinionated with an Author themfelves, but alfo communicate their Bigottry to others, proportionably to the Efteem the World conceives of them-. And thus thefe falfe Praiies Commentators load him with, are often the caufe, ^ that Men of no very brightned Parts, who betake themfelves to the Reading of them, are pre- pofTefTed, and thereby led into infinite Error. See here another inftance.
A Man renowned among the Learned, who Founded the Geometry, and Afironomy Le&ures in PradefliV the Vniverfty of Oxford, begins a Book, which he wrote upon the Eight firft Propolitions of Eu- nes 13 in did with thefe Words.' Confilium meum eft, Auditores, ft vires & valetudo fujfecerint, explicare PnncJP'- Definitiones, Petitiones, communes Sententias, &oc~loprioresPropofttionesprimilibriElemcntorum; C£- men^0. terA pesl me venientibus relinquere. And he concludes with thefe words. Exolvi per Dei gratiam, Do- rum £U. mini Auditores, promiffum^ liber avi fidem meam, explicavi pro modulo meo Dcfinitiones, Petitiones, com- clidis, munes Sententias, & otlo prior es Propofitiones Elementorum Euclidis. Hie annis feffus cyclos artemq; re- tono. Snccedent in hoc munus alii fortajfe magis vegeto corpore, vivido ingenio, &c. A Man of a competent Senfe would not require more than an hour's time, to learn of himfelf, or with the help of the meaneft Geometrician, the Definitions, Postulates, Axioms, and the Eight firft Propo- rtions of Euclid: they have very little need of any Explication: and yet here is an Author that talks of his Enterprize, as of fome very difficult and mighty Undertaking. He is apprehensive leaft his ftrenth mould fail him, 5/ vires & valetudo fujfecerint. He leaves the Profecution of them to his Succeflbrs. Cater a post me venientibus relinquere. He thanks GOD for having, through his particular Mercy, accomplifh'd and made good what he promised. Exolvi per Dei qratiampromiffium; liber avi fidem meam: Explicavi pro modulo meo. What? the Quadrature of the Circle? the Duplication of the Cube? This Great Man has explain'd pro modulo juo, the Defini- tions, Populates, Axioms, and the Eight firft propofitions of the firft Book of Euclid'.? Element?, ^ Poffibly Xg KMalebranche Concerning Book II; Pofllbly amongft thofe who fhall fucceed him, there may fome be found of a ftronger and healthier Conftitution than himfelf, to carry on fo great a Work. Saccedent w hoc mums aln FOR- TASSE mam -oeaeto colore & vfaido ingenio. But as for his part, he has done enough to fit down and reft. HtQ athufeffm cyclos artemquereponit. _ Euclid never thought of being fo obfcure, or of faying fuch extraordinary things, when he * in Qujr- j-QJppos'd his Elements, as mould neccfiarily demand a * Book of near three hundred pages to t0' exp^in bis P<$riTt76ris, Axioms, Poftulates, and Eight fir ft Proportions. But this Learned Englijhmln knew how to enhance the Science of Euclid, and if Age would have permitted him, and he had but continued in the fame Vigour, we mould at prefent have had a dozen or fifteen mighty Volumes iipc'ri Euclid's Elements only, which doubtlefs would have been very beneficial to No- vice Pretenders to Geometry, and had made much for the Honour of Euclid.
See what whimfical defigns a falily term'd Learning can put Men upon. This Gentleman was vers'd in the Greek Tongue; for we are oblig'd to him for a Greek Edition of St. Chryfoftom's Works. He poflibly had read the Ancient Geometricians: He could give an Hiftoricai Account of their Proportions, no lefs than their Defcent and Genealogy. He had all the refpedt for Anti- quity that ought to be had for Truth; and what is it fuch a Difpofition of Mind produces? A Commentary upon the Defnitions of Terms, the Demands, Axioms, and the Eight firft Propofi- tionsof Euclid; much harder to be underftood and remembred, I do not fay, than the Propofi- tions he commented on; but than all that ever Euclid wrote on Geometry. There are many Men that out of Vanity talk in Greek, and even fometimes in a Arrange Lan- ■ cuaCTe they don' t themfelves underftand: For Ditlionaries no lefs than Indices, and Common Places^, are very great helps to fome forts of Authors: But there are very few of Prudence enough to keep in their Greek upon a Subjeft, where it is needlefs and impertinent to make ufe of it. And this makes me believe it was PrepofTeffion, and an inordinate Efteem for Euclid, that form'd in our Author's Imagination, the firft Defign of his Book.
If this Gentleman had made as much ufe of his Reafon as his Memory, in a Matter where Reafon fhould have only been imploy'd: or if he had had as great a Refpedt. and Love for Truth,as Vene- ration for the Author he went to expound j there is great Probability that having mifpent fo much time upon fo frivolous a Subjeft, he would have acknowledge Euclidh Definitions of a Plane An- cle, and Parallel Lines, to be Vicious and Defective, and inexpreflive of the Nature of them; and "that the Second Proportion is impertinent, fince the Proof of it depends npon the Third PoBulate, which is harder to be granted than that Second Proportion; fince in granting that Third Postulate^ which is, That we may defcribe from any Point a Circle at "what interval we pleafe, we not only grant that a Line may be drawn from a Point equal to another Line; which Euclid effedts in that Propofi- tion after a very round-about manner: But we allow, that from any Point may be drawn an infi* nite number of Lines, of what length we pleafe.
But the Defign of moll Commentators is not to Illuminate their Authors, and to find out Truth •, 'tis to make Oftentation of their Learning, and implicitly to defend the Authors which they Comment on, even to their Vices. 'Tis not fo much to make themfelves or their Authors un- derftood, they talk, as to make him admir'd, and themfelves together with him. If the Gentleman before-mention'd, had not ftufPd his Book with Sentences of Greek, with a great many Names of unheard of Authors, and fuch other ufelefs Obfervations, for the underftanding Common Notions, Verbal Definitions, and Geometrical Populates, who would have read his Book? who would have admir'd him? or who would have conferral on its Author the Honorary Title of Learned, or of; a Man of Senfe?
I prefume it can't be doubted after what I have laid, but the Indifcrete Reading of Books often prepoflefles the Mind. But as foon as PrepofTeffion enters in, that which we call Common Senfe, is banifii'd out of it. 'Tis incapable of Judging foberly of any thing any way relative to the Sub- ject of its PrepofTeffion: It ftains and tindtures with it every Thought; nay, it cannot apply it felf to Subjedte quite remote from thofe it is prejudiced for." Thus a Man opinionated with Ari- ftotle, can relilh nothing but Ariflotle • He muft judge of every thing with relation to Arifiotle. What does not accord with that Philofopher, feems falfe; he has conftantly fome Saying of Ari- flotle in his Mouth; he is citing him upon all occafions, and all forts of Subjects, both to prove things fo obfcure, as no Man can comprehend; and to prove things fo felf-evident, as Children cannot doubt of; becaufe Ariflotle is to him what Reafon and Evidence are to others.
So if a Man be poffefs'd with the conceit of Euclid and Geometry, he will be for reducing eve- ry thing you fhall fay to him, to the Lines and Proportions of his darling Author, and fhall talk nothing but with reference to his Science. The whole would not be bigger than its part; but be- caufe Eulid has faid it: nor will he be afham'd to quote him for the Proof of it, as I have fome- times obferv'd. But this is ftill more cuftomary with thofe who are devoted to other Authors, than thofe of Geometry; in whofe Books nothing is more frequent than Greek, Hebrew, Arabick Citations, to prove things as evident as the Sun at Mid-day.
All this is occafion'd by Reafon that the Traces imprinted on the Fibres of the Brain by the Ob- jects of their PrepofTeffion are fo deep, as always to remain gaping and half open: And the Animal Spirits continually pafling through them,preferve them fo without permitting them to clofe again. So that the Soul having always of neceffity, the Thoughts that are connected with thefe Traces, becomes as it were enflav'd to them; and fhe is ever troubled, and difquieted, even when know- ing fhe is wrong, fhe is willing to be Righted. Thus fhe is in conftant danger of falling into a great JBiap. VIII. - the Search after Truth.