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at the position of the cloud. The movenient of the sun frona east to west cluring the appe arance of the rainbow may be lest out of
Each drop of fain in the cloud is to be regarded as a Spheri Calm irror; these being smali and Close together, the effect is that ofa Continuous imago rather than os a multitude of images. The colouris due to the distortion of the image caused by the spheri City of them irror 192 193
The diversi ty of colours has been attributed to varieties in thetexture of the Cloud, the denser paris producing violet and bive, thelighter paris red nnd orange. But we See the Same Colours in the dewdropS, Where there Can be no such differen Ces os densi ty; similarly in the crystal. Aristolle has been wrongly translated and interprete din this matter. Another erroneous belles is that lunar rainbows occuronly once in fisty years. They may occur at any fuit moon under Sui table atmospheric conditions 193 194CHAPTER XI.
The shape of the bow is a dissiculi 3 . It cannot be expla ined by refraction. It is to be observed that the sanae Colour is continued altround the circle in ea Ch ring. Ali paris of the ring there re preserve the fame relation of the solar ray to the eye. This implies Circulari tyos form. It is asked why the whole space contained by the circle is not o Cupied with colour. Be cause frona the potnis in this centralaren rnyS equat to the angle os inciden e are not reflected to theeye . 194-l96 CHAPTER XII. The cloud therelare is not coloured ; the appearance of Colour, forit iS only an appearance, is gi ven by rays refected hom the ra inurops. Os Coloui S there are hue, White, blue, red, green, blach : though Aristolle, dividing blue and green into other ShadeS, SpeakS Of SCVen.
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These colours appear to have Some relation to the various struCture Sof the eye. In addition to the problem of the rainbow, there is the problem of haloes and Coronae. On this I give the best explanation
THE SECOND PREROGATIVE OF EXPERIMENTAL SCIENCE . 202 215 In ali sciences Experiment is able to reveat trullis qui te un- connected with the discussion os principies, and with regard towhicli it is useless in the first instance to assign a reaSon. The initiat state os mino fhould be readiness to belleve; this Ahould bes ollowed by experiment: reasoning should Come last. I subjoineXampleS Of my mean ing. I. The nStronomer Construcis his spherical astrolabe, by whicli hecari observe the preci se longitude and latitude of heavenly bodies at disterent times. But it is not inconceivable that experiment may devise means of bringing this instrument into such relation withthe revolution of the heavens that it should follo iv their Course. Themotion of the lides, the periodic Changes in certain cli Seases, thediurnal opening and Closing of fio vers, are facts tending to belles that Such a discovery is possibie. Is este ted it would supersede allother nStronomi Cni in StrumentS ....... 202-2032. My nexi example relateS to the net os prolonging human lii. As yet we have nothing to rely On but ordinary rules of health. These are observed but by few, and usualty not tili the olose of liis, when it is too late. Is a sui table regimen ivere observed by ali,no doubi life would be much prolonged. Eut there are specialremedies unknown as yet to medicine, but to be Mund by experiment, which may extend the period of life much further. Observation of the habits of Certain animais may guide us to trullis on this matterwhicli are a s yel hidden. Other indications are gi ven in the wortis of Aristolle, Pliny, Artephius, and others. A combination of gold, peari, flower of Sea-deW, SpermaCeti, aloeS, bone of stag'S heari, fleslios Tyrian snalae and of Aethiopian dragon, properi y prepared in due proportioris, might promote longeVity to an extent hitherio un-
is not meret y to tran Smute the baser into the more preci ous metal S,
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THIRD PREROGATIVE OR EXPERIMENTAL SCIENCE . . 2l5-222 In this we leave altogether the domain of the SCiences now re-Cogniged, and Open out entiret y neru depari ments of research. At present the influences exerted on us by the Stars Can only be known through dissiculi astronomicat calculations. Experimental sciencemay enable us to estimate them directiy. It may be possibi e for usto aci on the character of the inhabitants of any region by altering their en Vironment. Inventions of the greatest utili ty may be dis- COVered, RS perpetuat fire, or eXplosiUe SubStanCeS, Or modes of Counieracting dangerous pol Sons, and innumerable other properties of matter as yet unknown for want of experiment. The Magnet, ofwhich use is at ready made, is but a type of other mutuat attractions
exerted by hodies at a distance. For inStance, is a young Sapling belongitudinalty divided and the two divisions be brought near together, held each by the middie, the extremittes will bend 'owards each other. In conclusion, I may potnt out the insuence whicli the possessors of this science may exercise in the promotion Os Christiani ty among the heathen, whether in subduing their pride, in disabusing themos sal Se belletis in magic, or in overcoming their materiai force . 215 222
FIRST PART OF MORAL PHILOSOPHY 223. 249We have now considered Philology, Mathematics, and Experimental Science, and have Seen their intrinsic importan Ce, and their value to the Church. I Come now to a fourth science, whicli standSOn a higher levet; that whicli relates to the practical Conduci of lik. Other sciences relate to action of various kindS ; but this to those actions by which we become good or bad. It is the science whichinstrucis Man as to his relations to God, anu to his ne ighbour and tollimself. It deals theres ore with the final purpo se of ali humanwisdom. It is closely relatest to Theology, to whicli it supplies important aid, sharing therefore iis digni ty. Proceecling to the divisions of the subjeci, the firsi potnt to note is that the Conclusion Sof the previolas sciences forna the principies of ethicat science. Theothers have prepared the way for this science as their mi StreSS. we
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their proper place. It is called by Aristolle Morat Science; byothers Civit Science, as laying down the obligations of citi gens and States; the city standing in old times in the place of the modern
mi filmont ........... 223-225
to our neighbour; 3ὶ duty to ourselves. These three divisions are indicated both in the old and in the New Testament. We maybegin by laying down certa in principies ei ther held by this science in Common with Metaphysi CS, or reached through metaphysical methodswhicli here would be out os place. These are, I) that God exigis ;
bet een God and man . . . 225-228 There are other principies of whicli Metaphystcs Can talie DoCogniZRnCO-relating to the nature of God and the angeis and to futureli . of these the first is the Triune nature of God. Something of this has been revealed to the ancient philosophers, having been received by them Dona the patriarch S, as explained in the Second part of this Work. Plato and Porphyrius are instances of this ; examples may befound also in Aristolle and Avicenna 228 232 The mutuat relations of the three Persons of the Trinity constitute the first Mundations of Morat Science. Next to this is the Incarnation. Here too many traces of knowledge of the truth are discoverable in the ancient philosophers, both Greeli anu Arabian. There arealso facts in natural history potnting in the sanie directiori . 232 234 The coming of Antichrist is also an article of faith, of whicli somelinowledge is to be observed in the writ ings of Greeli and Arabian philosophers, and whicli sonae have thought is to be sulfilled in the actual Tartar invaSions, though this is uncertain. It will be sol lowed by the final punishment of the Evil one 234 235The creation of the worid and of the human race is also a principielaid down in the writ ings of Aristolle, Albumagar, and otherS. Hefind also the doetri ne of the existence of angels, good and bad. The former direct the motions of the heavenly bodies; and one of theseis specialty attached to the desti ny of each human heing as his guide through lila. Bad angels may tempt him to evit . . 235-238
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Of the immortali ty of the foui much is to be Mund in Aristolle,
Plato, Cicero, Hermes MercuriuS, and Avicenna ; and they were notignorant that the body must be regardeo as inseparabie frona thesoul. They had knowledge also os a future state of rewarcis and punishmenis; though, as AVicenna in Si StS, the Care S, e GymentS, and occupations of this worid hi de this knowledge Dom us. In Shahingoss these earthly trammeis and receiving Spiritual enlighteriment true isdom Con Sisis, whicli Aristolle in the fixit, and tenth book of his Ethics holds up as identicat with true happines s. Theophrastus his SUCCeSSor. and Cicero, confirm What he has Sa id. Thus that highestgood of whicli Aristolle spealis consis is in participation of the life of God. Nor were the ancient philosophers unaware of the future misery that awaited the bad, as the writingS of SocrateS, Cicero, and Hermes Show 238 246We now pasS to the obligation to worship God, in thankfuinesssor our Creation, in reveren Ce for His infinite power, in conSiderationos our future bli Ss. On these potnis Avicenna, Porphyry, Plato, and Cicero have spoken explicitly. St. Augustine has accepted Cicero' sexplanation anu definition os religion. Avicenna has Compared our approach to the presence of God to our entran Ce into the preSenCechamber of a great Ling. And Hermes has en larged eloquently Onthis subjeci. AS to the Ceremontes of heathen nations, they were fortite mo Si part SuperStilious and useless, and there is no need to divellupon them. They were practi sed by these ancient Writers not fortheir intrinsic value, but in order to Conform to popular prejudice And CuStom. 246 249
The firsi subjeci under this head is the regulation of the propagationos the race by the law of marri age. Next comes the sub ordinationos rantis, both in the state and in the fami ly. Third ly, the appotniment of educators and judges. A definite position and iunctionshould be allotted to each citigen. Provision should he made for thet reaiment of criminal S, and for the replenishment of the trea Sury. Laws must be m de for testamenta dispositions and sor contracts of ali hinds. Occupations injurious to the state must be prohibited. The delance of the country by an organiged force must be secured . 250-252CHAPTER II.
It is further necessary that orderi y succession in the goVern mentshould be arranged. The ruler should choose his Successor With the
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consent of his nobi es and of the people. Any sub Sequent pretendershould be ouilawed. These are the principat divisions of the subjeci;whicli ho wever includes the whole of Civit Law as received among the Latins, to whom the Greelas transmitted it . . . . 252-253THIRD PART: PERSONAL MORALITU 254 365
This third division is subordinate to the two preceding. Our dutyto God occupies of course the firSi plaCe. Seconoly Comes publicgood; which takeS precedence of private good, as Aristolle hasma intained. Love, Peace, justice fati in this second division. Manis a sociat animal. A hermit living by himself is nei ther good norhad. we are born to malae Our liVeS USOful to otherS, as Cicero, Seneca, and the Stoics have so osten sat d. On the subject of personat conduci and Character admirabie trullis have been laici do vn by heathen writers, whi Ch may put Chri Stians to Shame. We will begin with tho se relating to virtve and vice in generat; PaSSing after ards to special branches 254 255. CHAPTER II.
Aristolle has desined two kinds of virtve. The sirst Consi sis in the subordination os Deling to reason ; to this the nanae os morat virtve is appropriated. In his Ethses he has spolien of twelve morat
These are fortitude, ChaStity, liberali ty, munificence, magnanimi ty, public spirit, genti enesS, Diendi iness, Sinceri ty, gaiety, modeSty, justice. The second kind of whi Ch Aristolle spe hs is virtve of the Intelleci. Iis branches belong to the region Os speculation, OXCepiso far as they are directed to the knowledge of divine things, or of matters useful to the state. Aristolle has distinguished innate Doma qui red virtve. All the philosophers of antiqui ty sp ak of virtve aSthe only real good, notably Seneca, Apuleius and Cicero, and have also insisted on the inconsistency of those who theorige about virtve without practi sing it. They have spoken os ii as the beauty and theliealth of the foui, and have potnted out that it is only to be acquired by long and arduous practice. By this means even inveterate vices may at last be eradicated 255 262
The ancients have spolien os vice in the Same spirit as of virtve. Algaret has said that vice acts on the Soul like rust on a polished
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mirror, hinde ring the perception os the highest truth. Sin blinds thesoul; and hen e the view of Socrates that evit actions result Domignorance. There is a natural shame ut Sin for it S Vile neSS ; a Consciolas ness that it lowers to the levet of the beaStS, eaCh race of whomtypi fies Some one among human viceS. we talae our tone frona thosearound us for good or evit: hence it is of the ulmost moment with vhOm we associate. This truth also is illustraled by the lorueranimais, as Boetius has potnted oui. Mucii importance is attached by Seneca and others to Sel Dexamination at the Clo Se of each day, asto the controi Or the enCoura gement that has been gi ven to Victous impulse. Such control, as Aristolle and Seneca in Sist, should be
Frona virtve ano vice in generat we pasS to speciat virtves an clvices. We find that the leaChing of ancient philoSophers relates to Avarice, Pride, Lust, Glut tony, Anger, Envy, and Sloth- in other Woros, to the Seven mortal sin s. of theSe, ali but One, Anger, relatet o PleaSure and pro Speri ty ; Anger only has to do with adverse Circumstances. Let us begin with the former class. Disregard of wealth was prea hed and practi sed by Aristolle and a long series of PhiloSophers. Seneca and Ptolemy have potnted o ut that this earthis but an infinitesimal part of the universe, and that the disputes of contending nations for iis possession are like the quarreis of anis foran anthii l. Apuleius, in his Study of Socrates, haS in si Sted Stronglyon the distinction belween the in ner man and the casual accidents of health, Strength, or wealth that surround him. Sallust and Seneca haVe SpOken of the generat corruption that has followed the pursuit
Os WeRlth . . . . . . . . . .. 266-270
AS io Sexuat destre, Archytas and Cicero have said much of iis disturbing influence on reason. Aristolle in his exhortations to Alexander diueli on this, and on the degradation os maia throughlust to the levet of the brutes. Seneca and Cicero have diueli onthe Same subjeci. On Gluttony and Drunkenness, Seneca haSenlarged in his discourse to Helvia, and in his other letters. HeSpeaks of it as throwing the door open to lust, crueity, and other ViceS. Cicero quotes a letter of the philosopher Anacharsis upholding the aclvant age of simplici ty of life . Plato, Avicenna, and otherS haVeSaid much of the necessi ty of set ting the mind Dee froin the trammel S
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Having spolien of the vices connected With pleastare and prosperi ty, we pass to the discomsi ture of the foui in adversity by Anger. In resisting anger, the first step is to see ii as it reatly is, with ali iis disastrous consequenCeS to Spiritual and temporat wellare. By naturem an is mi id and gentie, inclinest to hel 9 his fellow-man. Giving wayto anger he exhibiis the physical symptorias of wild beasis, distortionos the colante nance, agitation of the limbs, swelling of the velias, Mam ingat the mouth, gnaShing of the ieeth, spasm of the breath. The effecton the rationat faculties is no less disturbing. It has osten ulteri ydestroyed the mental balance, and the temporary insani ty caused by it has bocome permanent. No less pernici ous is iis effect on practical conduci. All the virtves are inter-Connected, So that the loSs of one involves injury to the rest. Anger is destructive to the nobtest VirtueS, Such RS Clemen Cy, magnanimity, Pity, natural affection, tranquilli ty and joy. Clemency is specialty Characteristic of man, and tothe rulers of men it is peculiarly appropriate. It may be noted that among bees the hing alone is without a sting. The nobtest of the Roman emperors have been distingui Shed sor this virtve. Closelyconnected with it is the virtve of magnanimi ty, whicli leads iis possessor to forgive injuries, and to be unConSCious of their existenCe. But this state of mind is wholly incompatibi e with anger. As that part of the heavens whicli is nearest the Stars is Dee stom CloudS, Sois the magnanimous spirit Dee Dom the disturbing influences of anger. The swelling and exaltation of spirit whicli anger produces is no Sign of vital energy, but rather of morbid flatulence and weakness. Besides magnanimi ty, other virtves are impatred by anger, aSmercy, patience, and jΟy. MerCy is that whicli lisis man nearest to the levet os God. Nothing is nobier than forgiveness and sorbearance, und
be less indulgent to men than to brutes 8 Readiness to Orgive a personat injury is stimulated by culti vating indulgent Pelings towards
In addition to these things, anger mahes a man reckleSs of his ownli se and that of his friends, as there a re many signat examples in history to Show. Under iis influence a man beComeS careteSS of wealth Or reputation, and is led to blasphemous rebellion against
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Providen Ce. It differs stoin the other vices in the suddennes s of iis accesS, and in iis overthrow of the mental balance. Moreover itSpreads by Contagion through whole populations, and vast regions have been devastated by it 288 290CHAPTER UIII
EXamples of Selsere straint. In contending again St this vice, it u illbe usesul to recati the examples of thoSe Who have SuCCeeded in over- coming it. Socrates is one of the most striking of these. Plato isnnother. of Archytas, Xenophon, Diogenes, DemocritUS, HeraclituS, Similar facts are recordeo. Κings and rulers have Shown the fame Selsemastery. Antigonus deali indulgently with those Whom he over-heard spe hing ill of him. Philip of Macedon sorbore to punish an
Athenian ambas Sador who had grossty insulted hi m. Even Alexancter ould at times restra in himself. Pisistratus and Cato may also bementioned, and the bellavio ur of Augustus to Timagenes Should notbe krgoiten . 290 294
e now pass to the direct remedies against this vice. One is theresolution to inquire into the facts of the Case bessire we gi Ve way to anger. We Should wait, and we Should demand sure evidelice of the injury. We should guard against the SuSpi Ciou S temper, against read iness to talae offence, ane not alio , a S So Osten happen S, angerto be iis own eviden ce. We Should beware os expecting too muchfrom our friendS. To Caesar his friends were more fatal than his Cnemi OS, On ACCOunt of the tinreaSonable expectations whicli theyhad Munded on their frien d ship. The second remedy is to insist ondelay before punishing an offence, So that the angry mood may PASS, and mean while to restra in every externat Sign Os anger, Whether in Volce Or geSture. This was always the habit of Socrates. Meanwhile every essori Ahould be made to fino excuse for the alleged perpetrator of the wrong. Finalty, it should always be remem hered that the injurer is a sellow-citigen, or at least a member of that greatest of communities, the human race. The offender is ei ther an equat, an inferior, or R Superior. In each Case there is a special ground forrefraining from revelage. The enormi ty of the ravages resulting fromthis vice is my excuSe for dwelling upon it at such tength . . 294-298