NOVUM ORGANUM. 55 



variety of schools, which sufficiently show that the way 

 was not well prepared, that leads from the senses to the 

 understanding, since the same ground-work of philosophy 

 (namely, the nature of things) was torn and divided into 

 such widely differing and multifarious errors. And although 

 in these days the dissensions and differences of opinions 

 with regard to first principles and entire systems are nearly 

 extinct, yet there remain innumerable questions and con 

 troversies with regard to particular branches of philosophy. 

 So that it is manifest that there is nothing sure or sound 

 either in the systems themselves or in the methods of de 

 monstration. 



77. With regard to the supposition that there is a general 

 unanimity as to the philosophy of Aristotle, because the 

 other systems of the ancients ceased and became obsolete 

 on its promulgation, and nothing better has been since dis 

 covered ; whence it appears that it is so well determined and 

 founded as to have united the suffrages of both ages ; we 

 will observe 1st. That the notion of other ancient systems 

 having ceased after the publication of the works of Aris 

 totle is false, for the works of the ancient philosophers sub 

 sisted long after that event, even to the time of Cicero and 

 the subsequent ages. But at a later period, when human 

 learning had, as it were, been wrecked in the inundation of 

 barbarians into the Roman empire, then the systems of 

 Aristotle and Plato were preserved in the waves of ages, 

 like planks of a lighter and less solid nature. 2d. The 

 notion of unanimity on a clear inspection is found to be fal 

 lacious. For true unanimity is that which proceeds from 

 a free judgment arriving at the same conclusion after an in 

 vestigation of the fact. Now by far the greater number of 

 those who have assented to the philosophy of Aristotle, have 

 bound themselves down to it, from prejudice and the autho 

 rity of others, so that it is rather obsequiousness and con 

 currence than unanimity. But even if it were real and 

 extensive unanimity, so far from being esteemed a true and 

 solid confirmation, it should even lead to a violent pre 

 sumption to the contrary. For there is no worse augury in 

 intellectual matters than that derived from unanimity, with 

 the exception of divinity and politics, where suffrages are 

 allowed to decide. For nothing pleases the multitude, 

 unless it strike the imagination or bind down the under 

 standing, as we have observed above, with the shackles of 

 vulgar notions. Hence we may well transfer Phocion s 

 remark from morals to the intellect: &quot;That men should 



