Valerius Terminus

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.SHALL BE INCREASED{36}; as if the opening | 36.Daniel 12, 4;of the world by navigation and commerce | Geneva Bible: But thou, o Daniel, shutand the further discovery of knowledge | up the wordes, and seale the boke tilshould meet in one time or age.| the end of the time: many shal runne| to and fro, and knowledge shalbeBut howsoever that be, there are besides | increased [explanation f ("til the endthe authorities or Scriptures before | of the time"): Til the time that Godrecited, two reasons of exceeding great | hathe appointed for the ful revelationweight and force why religion should | of these things: and then many shaldearly protect all increase of natural | runne to and fro to search theknowledge: the one, because it leadeth to | knowledge of these mysteries, whichthe greater exaltation of the glory of | things they obteine now by the lightGod; for as the | of the Gospel]|| Authorized Version: But thou, O| Daniel, shut up the words, and seal| the book, EVEN to the time of the end:| many shall run to and fro, and| knowledge shall be increased.|| Vulgata: Tu autem Danihel clude| sermones et signa librum usque ad| tempus statutum / pertransibunt| plurimi et multiplex erit scientia|| This quotation is repeated on the| title page of NOVUM ORGANUM.Together| with the allegorical content of the| pillars of Hercules, this passage| clearly is to be interpreted in an| apocalyptical sense: The time has come| and is ripe for a re-construction of| Adams's paradisical dominion over the| world.--The pillars of Hercules can| also be understood as a typological| allusion to the two pillars of| Salomo's temple (cf.Charles Whitney):| In 1 Kings 7, 21 the names of the| pillars are given as "Jachin" and| "Boas".The Jew's name in NOVA| ATLANTIS, Joabin, can be explained as| the result of playing around with| these names and contracting them into| one.In NOVA ATLANTIS Salomo's Temple| is resurrected and is the centre of| knowledge and power.Psalms{37} and other Scriptures do often | 37.for example Psalms 19,1invite us to consider and to magnify the |great and wonderful works of God, so if we |should rest only in the contemplation of |those shews which first offer themselves |to our senses, we should do a like injury |to the majesty of God, as if we should |judge of the store of some excellent |jeweller by that only which is set out to |the street in his shop.The other reason |is, because it is a singular help and a |preservative against unbelief and error; |for, saith our Saviour, YOU ERR, NOT |KNOWING THE SCRIPTURES NOR THE |POWER OF GOD;{38} laying before us two | 38.St.Matthew 22, 29:books or volumes to study if we will be | Authorized Version: Jesus answered andsecured from error; first the Scriptures | said unto them, Ye do err, not knowingrevealing the will of God, and then the | the Scriptures, not the power of God.creatures expressing his power; for that | see also St Mark 12, 24latter book will certify us that nothing |which the first teacheth shall be thought |impossible.And most sure it is, and a |true conclusion of experience, that a |little natural philosophy inclineth the |mind to atheism, but a further proceeding |bringeth the mind back to religion.||To conclude then, let no man presume to |check the liberality of God's gifts, who, |as was said, |HATH SET THE WORLD IN MAN'S HEART.So |as whatsoever is not God but parcel of the |world, he hath fitted it to the |comprehension of man's mind, if man will |open and dilate the powers of |his understanding as he may.{39} | 39.Compare to "mind of glass" above|But yet evermore it must be remembered |that the least part of knowledge passed to |man by this so large a charter from God |must be subject to that use for which God |hath granted it; which is the benefit and |relief of the state and society or man; |for otherwise all manner of knowledge |becometh malign and serpentine, and |therefore as carrying the quality of the |serpent's sting and malice it maketh the |mind of man to swell; as the Scripture |saith excellently, KNOWLEDGE BLOWETH UP, |BUT CHARITY BUILDETH UP{40}.And again the | 40.1 Corinthians 8, 1same author doth notably disavow both | Authorized Version: Now as touchingpower and knowledge such as is not | things offered unto idols, we knowdedicated to goodness or love, for saith | that we all have knowledge.Knowledgehe, IF I HAVE ALL FAITH SO AS I COULD | puffeth up, but charity edifieth.REMOVE MOUNTAINS, (there is power active,) |IF I RENDER MY BODY TO THE FIRE, (there is |power passive,) IF I SPEAK WITH THE |TONGUES OF MEN AND ANGELS, (there is |knowledge, for language is but the |conveyance of knowledge,) |ALL WERE NOTHING{41}.| 41.1 Corinthians 13, 1-3:| Authorized Version: Though I speakAnd therefore it is not the pleasure of | with the tongues of men and of angels,| and have not charity, I am become as| sounding brass, or a tinkling cymbal.| And though I have the gift of| prophecy, and understand all| mysteries, and all knowledge; and| though I have all faith, so that I| could remove mountains, and have not| charity, I am nothing.And though I| bestow all my goods to feed the poor,| and though I give my body to be| burned, and have not charity, it| profiteth me nothing.curiosity{42}, nor the quiet of | 42.Bacon here contrasts "curiosity"resolution, nor the raising of the spirit, | with "thirst of knowledge" (p.220).nor victory of wit, nor faculty of speech, | "Curiosity" is used in a traditionalnor lucre of profession, nor ambition of | sense (see St.Augustine on curiositashonour or fame, nor inablement for | in Confessiones X,35).He speaks ofbusiness, that are the true ends of | curiositas also in "Actaeon etknowledge; some of these being more worthy | Pentheus, sive Curiositas" in: Dethan other, though all inferior and | sapentia veterum", VI: The Theban kingdegenerate: but it is a restitution and | Pentheus is punished with madnessreinvesting (in great part) of man to the | because out of curiosity he has daredsovereignty and power (for whensoever he | to observe certain mysteries which areshall be able to call the creatures by | dedicated to Dionysos, that is: hetheir true names be shall again command | applied (scientific) observation tothem) which he had | divine things, he did not respect the| division between LUMEN NATURALE and| LUMEN DIVINUM.--Bacon draws the same| conclusions from the myth of| Prometheus ("Prometheus, sive Status| hominis").| on curiosity see Hans Blumenberg, "Der| Proze� der theoretischen Neugierde",| in: DIE LEGITIMIT�T DER NEUZEIT| (Frankfurt, 1966).in his first state of creation{43}.And | 43.compare with Milton's Paradise Lostto speak plainly and clearly, it is a | Book XIIdiscovery of all operations and pos- |sibilities of operations from immortality |(if it were possible) to the meanest |mechanical practice.And therefore |knowledge that tendeth but to satisfaction |is but as a courtesan, which is for |pleasure and not for fruit or generation.|And knowledge that tendeth to profit or |profession or glory is but as the golden |ball thrown before Atalanta{44}, which | 44.The Atalanta myth is treated bywhile she goeth aside and stoopeth to take | Bacon in DE SAPIENTIA VETERUM(Works,up she hindereth the | vol.VI)| This is the German translation by| Marina M�nkler in: Weisheit der Alten,| hrsg.von Philipp Rippel (Frankfurt| a [ Pobierz całość w formacie PDF ]

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