68 Some Relationshijys of Economic Biology 



terms. She thus disavowed disciples wedded to authority or satisfied 

 with conjecture. She encouraged philosophical observation and experi- 

 ment by abandoning systems of nature founded on unconfirmed state- 

 ments and natural laws based on unverified hypotheses. She placed 

 natural enquiry on a sounder basis. She realised that the promotion 

 of natural knowledge is a means to that higher end, its apphcation for 

 use or for further discovery. As natural things were put to practical 

 use before the study of natural effects was undertaken, the acceptance 

 of the novel philosophical principle that the apphcation of natural 

 knowledge is a human duty, was at the same time a recognition of an 

 established historical fact. 



When the habit of noticing natural effects began there was little 

 tendency to enquire into natural causes. This was not because the 

 latter were overlooked; it was owing to a behef that natural causes are 

 expHcable by the principles of sympathetic magic which are assumed 

 though never defined by savage races and are still at times subcon- 

 sciously accepted by races that claim to be refined. 



A change takes place when the perception of natural effects is supple- 

 mented by spiritual conceptions. Revelation, which faith accepts, is 

 antithetic to the principles of sympathetic magic. It undertakes to do 

 more than these principles can. Sympathetic magic only explains the 

 causes, revelation professes to explain the effects of natural quahties as 

 well. The explanation is less precise. But it is more comprehensive and 

 effectively inhibits natural curiosity. The only human interest which 

 revelation does not always destroy is that in the "virtues" of things. 



Some faiths have been helped by speciahsation in this interest. Their 

 leaders have found it profitable to cultivate an expert acquaintance 

 with natural effects. The reflected spiritual quahty thus imparted to 

 them has at times prolonged sacerdotal authority over the vulgar when 

 profane study has left the priest relatively imperfectly informed. 



Most spiritual laws find their fulfilment in new faiths. A fresh 

 spiritual impulse as a rule succeeds more rapidly if its pioneers possess 

 miraculous powers. Where these powers are extensive, the new faith 

 regards the apphcation and the promotion of natural knowledge as 

 equally uncalled for, and the apphed worker finds his occupation gone. 



Grace, however, may diminish as influence grows and in one famihar 

 case, where spiritual authority eventually brought temporal power imder 

 control, the grace failed to protect the State against external aggression. 

 This accident modified spiritual attitude towards natural knowledge. 

 Promotion of natural knowledge remained an offence; the use of natural 



