Bacon Part 7

The _Novum Organum_, itself imperfect, was the crown of all that he lived to do. It was followed (1622) by the publication, intended to be periodical, of materials for the new philosophy to work upon, particular sections and cla.s.ses of observations on phenomena--the _History of the Winds_, the _History of Life and Death_. Others were partly prepared but not published by him. And finally, in 1623, he brought out in Latin a greatly enlarged recasting of the _Advancement_; the nine books of the "_De Augmentis_." But the great scheme was not completed; portions were left more or less finished. Much that he purposed was left undone, and could not have been yet done at that time.

But the works which he published represent imperfectly the labour spent on the undertaking. Besides these there remains a vast amount of unused or rejected work, which shows how it was thought out, rearranged, tried first in one fashion and then in another, recast, developed. Separate chapters, introductions, "experimental essays and discarded beginnings,"

treatises with picturesque and imaginative t.i.tles, succeeded one another in that busy work-shop; and these first drafts and tentative essays have in them some of the freshest and most felicitous forms of his thoughts.

At one time his enterprise, connecting itself with his own life and mission, rose before his imagination and kindled his feelings, and embodied itself in the lofty and stately "Proem" already quoted. His quick and brilliant imagination saw shadows and figures of his ideas in the ancient mythology, which he worked out with curious ingenuity and often much poetry in his _Wisdom of the Ancients_. Towards the end of his life he began to embody his thoughts and plans in a philosophical tale, which he did not finish--the _New Atlantis_--a charming example of his graceful fancy and of his power of easy and natural story-telling.

Between the _Advancement_ and the _Novum Organum_ (1605-20) much underground work had been done. "He had finally (about 1607) settled the plan of the _Great Instauration_, and began to call it by that name."

The plan, first in three or four divisions, had been finally digested into six. Vague outlines had become definite and clear. Distinct portions had been worked out. Various modes of treatment had been tried, abandoned, modified. Prefaces were written to give the sketch and purpose of chapters not yet composed. The _Novum Organum_ had been written and rewritten twelve times over. Bacon kept his papers, and we can trace in the unused portion of those left behind him much of the progress of his work, and the shapes which much of it went through. The _Advancement_ itself is the filling-out and perfecting of what is found in germ, meagre and rudimentary, in a _Discourse in Praise of Knowledge_, written in the days of Elizabeth, and in some Latin chapters of an early date, the _Cogitationes de Scientia Humana_, on the limits and use of knowledge, and on the relation of natural history to natural philosophy. These early essays, with much of the same characteristic ill.u.s.tration, and many of the favourite images and maxims and texts and phrases, which continue to appear in his writings to the end, contain the thoughts of a man long accustomed to meditate and to see his way on the new aspects of knowledge opening upon him. And before the _Advancement_ he had already tried his hand on a work intended to be in two books, which Mr. Ellis describes as a "great work on the Interpretation of Nature," the "earliest type of the _Instauratio_," and which Bacon called by the enigmatical name of _Valerius Terminus_. In it, as in a second draft, which in its turn was superseded by the _Advancement_, the line of thought of the Latin _Cogitationes_ reappears, expanded and more carefully ordered; it contains also the first sketch of his certain and infallible method for what he calls the "freeing of the direction" in the search after Truth, and the first indications of the four cla.s.ses of "Idols" which were to be so memorable a portion of Bacon's teaching. And between the _Advancement_ and the _Novum Organum_ at least one unpublished treatise of great interest intervened, the _Visa et Cogitata_, on which he was long employed, and which he brought to a finished shape, fit to be submitted to his friends and critics, Sir Thomas Bodley and Bishop Andrewes. It is spoken of as a book to be "imparted _sicut videbitur_," in the review which he made of his life and objects soon after he was made Solicitor in 1608. A number of fragments also bear witness to the fierce scorn and wrath which possessed him against the older and the received philosophies. He tried his hand at declamatory onslaughts on the leaders of human wisdom, from the early Greeks and Aristotle down to the latest "novellists;" and he certainly succeeded in being magnificently abusive. But he thought wisely that this was not the best way of doing what in the _Commentarius Solutus_ he calls on himself to do--"taking a greater confidence and authority in discourses of this nature, _tanquam sui certus et de alto despiciens_;" and the rhetorical _Redargutio Philosophiarum_ and writings of kindred nature were laid aside by his more serious judgment.

But all these fragments witness to the immense and unwearied labour bestowed in the midst of a busy life on his undertaking; they suggest, too, the suspicion that there was much waste from interruption, and the doubt whether his work would not have been better if it could have been more steadily continuous. But if ever a man had a great object in life, and pursued it through good and evil report, through ardent hope and keen disappointment, to the end, with unwearied patience and unshaken faith, it was Bacon, when he sought the improvement of human knowledge "for the glory of G.o.d and the relief of man's estate." It is not the least part of the pathetic fortune of his life that his own success was so imperfect.

When a reader first comes from the vague, popular notions of Bacon's work to his definite proposals the effect is startling. Every one has heard that he contemplated a complete reform of the existing conceptions of human knowledge, and of the methods by which knowledge was to be sought; that rejecting them as vitiated, by the loose and untested way in which they had been formed, he called men from verbal generalisations and unproved a.s.sumptions to come down face to face with the realities of experience; that he subst.i.tuted for formal reasoning, from baseless premises and unmeaning principles, a methodical system of cautious and sifting inference from wide observation and experiment; and that he thus opened the path which modern science thenceforth followed, with its amazing and unexhausted discoveries, and its vast and beneficent practical results. We credit all this to Bacon, and a.s.suredly not without reason. All this is what was embraced in his vision of a changed world of thought and achievement. All this is what was meant by that _Regnum Hominis_, which, with a play on sacred words which his age did not shrink from, and which he especially pleased himself with, marked the coming of that hitherto unimagined empire of man over the powers and forces which encompa.s.sed him. But the detail of all this is multifarious and complicated, and is not always what we expect; and when we come to see how his work is estimated by those who, by greatest familiarity with scientific ideas and the history of scientific inquiries, are best fitted to judge of it, many a surprise awaits us.

For we find that the greatest differences of opinion exist on the value of what he did. Not only very unfavourable judgments have been pa.s.sed upon it, on general grounds--as an irreligious, or a shallow and one-sided, or a poor and "utilitarian" philosophy, and on a definite comparison of it with the actual methods and processes which as a matter of history have been the real means of scientific discovery--but also some of those who have most admired his genius, and with the deepest love and reverence have spared no pains to do it full justice, have yet come to the conclusion that as an instrument and real method of work Bacon's attempt was a failure. It is not only De Maistre and Lord Macaulay who dispute his philosophical eminence. It is not only the depreciating opinion of a contemporary like Harvey, who was actually doing what Bacon was writing about. It is not only that men who after the long history of modern science have won their place among its leaders, and are familiar by daily experience with the ways in which it works--a chemist like Liebig, a physiologist like Claude Bernard--say that they can find nothing to help them in Bacon's methods. It is not only that a clear and exact critic like M. de Remusat looks at his attempt, with its success and failure, as characteristic of English, ma.s.sive, practical good sense rather than as marked by real philosophical depth and refinement, such as Continental thinkers point to and are proud of in Descartes and Leibnitz. It is not even that a competent master of the whole domain of knowledge, Whewell, filled with the deepest sense of all that the world owes to Bacon, takes for granted that "though Bacon's general maxims are sagacious and animating, his particular precepts failed in his hands, and are now practically useless;" and a.s.suming that Bacon's method is not the right one, and not complete as far as the progress of science up to his time could direct it, proceeds to construct a _Novum Organum Renovatum_. But Bacon's writings have recently undergone the closest examination by two editors, whose care for his memory is as loyal and affectionate as their capacity is undoubted, and their willingness to take trouble boundless. And Mr.

Ellis and Mr. Spedding, with all their interest in every detail of Bacon's work, and admiration of the way in which he performed it, make no secret of their conclusion that he failed in the very thing on which he was most bent--the discovery of practical and fruitful ways of scientific inquiry. "Bacon," says Mr. Spedding, "failed to devise a practicable method for the discovery of the Forms of Nature, because he misconceived the conditions of the case.... For the same reason he failed to make any single discovery which holds its place as one of the steps by which science has in any direction really advanced. The clew with which he entered the labyrinth did not reach far enough; before he had nearly attained his end he was obliged either to come back or to go on without it."

"His peculiar system of philosophy," says Mr. Spedding in another preface, "that is to say, the peculiar method of investigation, the "_organum_," the "_formula_," the "_clavis_," the "_ars ipsa interpretandi naturam_," the "_filum Labyrinthi_," or by whatever of its many names we choose to call that artificial process by which alone he believed man could attain a knowledge of the laws and a command over the powers of nature--_of this philosophy we can make nothing_. If we have not tried it, it is because we feel confident that it would not answer. We regard it as a curious piece of machinery, very subtle, elaborate, and ingenious, but not worth constructing, because all the work it could do may be done more easily another way."--_Works_, iii. 171.

What his method really was is itself a matter of question. Mr. Ellis speaks of it as a matter "but imperfectly apprehended." He differs from his fellow-labourer Mr. Spedding, in what he supposes to be its central and characteristic innovation. Mr. Ellis finds it in an improvement and perfection of logical machinery. Mr. Spedding finds it in the formation of a great "natural and experimental history," a vast collection of facts in every department of nature, which was to be a more important part of his philosophy than the _Novum Organum_ itself. Both of them think that as he went on, the difficulties of the work grew upon him, and caused alterations in his plans, and we are reminded that "there is no didactic exposition of his method in the whole of his writings," and that "this has not been sufficiently remarked by those who have spoken of his philosophy."

In the first place, the kind of intellectual instrument which he proposed to construct was a mistake. His great object was to place the human mind "on a level with things and nature" (_ut faciamus intellectum humanum rebus et naturae parem_), and this could only be done by a revolution in methods. The ancients had all that genius could do for man; but it was a matter, he said, not of the strength and fleetness of the running, but of the rightness of the way. It was a new method, absolutely different from anything known, which he proposed to the world, and which should lead men to knowledge, with the certainty and with the impartial facility of a high-road. The Induction which he imagined to himself as the contrast to all that had yet been tried was to have two qualities. It was to end, by no very prolonged or difficult processes, in absolute certainty. And next, it was to leave very little to the differences of intellectual power: it was to level minds and capacities. It was to give all men the same sort of power which a pair of compa.s.ses gives the hand in drawing a circle. "_Absolute certainty, and a mechanical mode of procedure_" says Mr. Ellis, "_such that all men should be capable of employing it, are the two great features of the Baconian system_." This he thought possible, and this he set himself to expound--"a method universally applicable, and in all cases infallible."

In this he saw the novelty and the vast importance of his discovery. "By this method all the knowledge which the human mind was capable of receiving might be attained, and attained without unnecessary labour."

It was a method of "a demonstrative character, with the power of reducing all minds to nearly the same level." The conception, indeed, of a "great Art of knowledge," of an "Instauration" of the sciences, of a "Clavis" which should unlock the difficulties which had hindered discovery, was not a new one. This attempt at a method which should be certain, which should level capacities, which should do its work in a short time, had a special attraction for the imagination of the wild spirits of the South, from Raimond Lulli in the thirteenth century to the audacious Calabrians of the sixteenth. With Bacon it was something much more serious and reasonable and business-like. But such a claim has never yet been verified; there is no reason to think that it ever can be; and to have made it shows a fundamental defect in Bacon's conception of the possibilities of the human mind and the field it has to work in.

In the next place, though the prominence which he gave to the doctrine of Induction was one of those novelties which are so obvious after the event, though so strange before it, and was undoubtedly the element in his system which gave it life and power and influence on the course of human thought and discovery, his account of Induction was far from complete and satisfactory. Without troubling himself about the theory of Induction, as De Remusat has pointed out, he contented himself with applying to its use the precepts of common-sense and a sagacious perception of the circ.u.mstances in which it was to be employed. But even these precepts, notable as they were, wanted distinctness, and the qualities needed for working rules. The change is great when in fifty years we pa.s.s from the poetical science of Bacon to the mathematical and precise science of Newton. His own time may well have been struck by the originality and comprehensiveness of such a discriminating arrangement of proofs as the "Prerogative Instances" of the _Novum Organum_, so natural and real, yet never before thus compared and systematized. But there is a great interval between his method of experimenting, his "_Hunt of Pan_"--the three tables of Instances, "_Presence_," "_Absence_" and "_Degrees, or Comparisons_," leading to a process of sifting and exclusion, and to the _First Vintage_, or beginnings of theory--and say, for instance, Mill's four methods of experimental inquiry: the method of _agreement_, of _differences_, of _residues_, and of _concomitant variations_. The course which he marked out so laboriously and so ingeniously for Induction to follow was one which was found to be impracticable, and as barren of results as those deductive philosophies on which he lavished his scorn. He has left precepts and examples of what he meant by his cross-examining and sifting processes. As admonitions to cross-examine and to sift facts and phenomena they are valuable. Many of the observations and cla.s.sifications are subtle and instructive. But in his hands nothing comes of them. They lead at the utmost to mere negative conclusions; they show what a thing is not. But his attempt to elicit anything positive out of them breaks down, or ends at best in divinations and guesses, sometimes--as in connecting Heat and Motion--very near to later and more carefully-grounded theories, but always unverified. He had a radically false and mechanical conception, though in words he earnestly disclaims it, of the way to deal with the facts of nature. He looked on them as things which told their own story, and suggested the questions which ought to be put to them; and with this idea half his time was spent in collecting huge ma.s.ses of indigested facts of the most various authenticity and value, and he thought he was collecting materials which his method had only to touch in order to bring forth from them light and truth and power. He thought that, not in certain sciences, but in all, one set of men could do the observing and collecting, and another be set on the work of Induction and the discovery of "axioms."

Doubtless in the arrangement and sorting of them his versatile and ingenious mind gave itself full play; he divides and distinguishes them into their companies and groups, different kinds of Motion, "Prerogative" instances, with their long tale of imaginative t.i.tles. But we look in vain for any use that he was able to make of them, or even to suggest. Bacon never adequately realised that no promiscuous a.s.semblage of even the most certain facts could ever lead to knowledge, could ever suggest their own interpretation, without the action on them of the living mind, without the initiative of an idea. In truth he was so afraid of a.s.sumptions and "antic.i.p.ations" and prejudices--his great bugbear was so much the "_intellectus sibi permissus_" the mind given liberty to guess and imagine and theorise, instead of, as it ought, absolutely and servilely submitting itself to the control of facts--that he missed the true place of the rational and formative element in his account of Induction. He does tell us, indeed, that "truth emerges sooner from error than from confusion." He indulges the mind, in the course of its investigation of "Instances," with a first "vintage" of provisional generalisations. But of the way in which the living mind of the discoverer works, with its ideas and insight, and thoughts that come no one knows whence, working hand in hand with what comes before the eye or is tested by the instrument, he gives us no picture. Compare his elaborate investigation of the "Form of Heat" in the _Novum Organum_, with such a record of real inquiry as Wells's _Treatise on Dew_, or Herschel's a.n.a.lysis of it in his _Introduction to Natural Philosophy_.

And of the difference of genius between a Faraday or a Newton, and the crowd of average men who have used and finished off their work, he takes no account. Indeed, he thinks that for the future such difference is to disappear.

"That his method is impracticable," says Mr. Ellis, "cannot, I think, be denied, if we reflect not only that it never has produced any result, but also that the process by which scientific truths have been established cannot be so presented as even to appear to be in accordance with it. In all cases this process involves an element to which nothing corresponds in the Tables of 'Comparence'

and 'Exclusion,' namely, the application to the facts of observation of a principle of arrangement, an idea, existing in the mind of the discoverer antecedently to the act of induction. It may be said that this idea is precisely one of the _naturae_ into which the facts of observation ought in Bacon's system to be a.n.a.lysed.

And this is in one sense true; but it must be added that this a.n.a.lysis, if it be thought right so to call it, is of the essence of the discovery which results from it. In most cases the act of induction follows as a matter of course as soon as the appropriate idea has been introduced."--Ellis, _General Preface_, i. 38.

Lastly, not only was Bacon's conception of philosophy so narrow as to exclude one of its greatest domains; for, says Mr. Ellis, "it cannot be denied that to Bacon all sound philosophy seemed to be included in what we now call the natural sciences," and in all its parts was claimed as the subject of his inductive method; but Bacon's scientific knowledge and scientific conceptions were often very imperfect--more imperfect than they ought to have been for his time. Of one large part of science, which was just then beginning to be cultivated with high promise of success--the knowledge of the heavens--he speaks with a coldness and suspicion which contrasts remarkably with his eagerness about things belonging to the sphere of the earth and within reach of the senses. He holds, of course, the unity of the world; the laws of the whole visible universe are one order; but the heavens, wonderful as they are to him, are--compared with other things--out of his track of inquiry. He had his astronomical theories; he expounded them in his "_Descriptio Globi Intellectualis_" and his _Thema Coeli_ He was not altogether ignorant of what was going on in days when Copernicus, Kepler, and Galileo were at work. But he did not know how to deal with it, and there were men in England, before and then, who understood much better than he the problems and the methods of astronomy. He had one conspicuous and strange defect for a man who undertook what he did. He was not a mathematician: he did not see the indispensable necessity of mathematics in the great _Instauration_ which he projected; he did not much believe in what they could do. He cared so little about them that he takes no notice of Napier's invention of Logarithms. He was not able to trace how the direct information of the senses might be rightly subordinated to the rational, but not self-evident results of geometry and arithmetic.

He was impatient of the subtleties of astronomical calculations; they only attempted to satisfy problems about the motion of bodies in the sky, and told us nothing of physical fact; they gave us, as Prometheus gave to Jove, the outside skin of the offering, which was stuffed inside with straw and rubbish. He entirely failed to see that before dealing with physical astronomy, it must be dealt with mathematically. "It is well to remark," as Mr. Ellis says, "that none of Newton's astronomical discoveries could have been made if astronomers had not continued to render themselves liable to Bacon's censure." Bacon little thought that in navigation the compa.s.s itself would become a subordinate instrument compared with the helps given by mathematical astronomy. In this, and in other ways, Bacon rose above his time in his conceptions of what _might be_, but not of what _was_; the list is a long one, as given by Mr.

Spedding (iii. 511), of the instances which show that he was ill-informed about the advances of knowledge in his own time. And his mind was often not clear when he came to deal with complex phenomena.

Thus, though he constructed a table of specific gravities--"the only collection," says Mr. Ellis, "of quant.i.tative experiments that we find in his works," and "wonderfully accurate considering the manner in which they were obtained;" yet he failed to understand the real nature of the famous experiment of Archimedes. And so with the larger features of his teaching it is impossible not to feel how imperfectly he had emanc.i.p.ated himself from the power of words and of common prepossessions; how for one reason or another he had failed to call himself to account in the terms he employed, and the a.s.sumptions on which he argued. The caution does not seem to have occurred to him that the statement of a fact may, in nine cases out of ten, involve a theory. His whole doctrine of "Forms" and "Simple natures," which is so prominent in his method of investigation, is an example of loose and slovenly use of unexamined and untested ideas. He allowed himself to think that it would be possible to arrive at an alphabet of nature, which, once attained, would suffice to spell out and const.i.tute all its infinite combinations. He accepted, without thinking it worth a doubt, the doctrine of appet.i.tes and pa.s.sions and inclinations and dislikes and horrors in inorganic nature.

His whole physiology of life and death depends on a doctrine of animal spirits, of which he traces the operations and qualities as if they were as certain as the nerves or the blood, and of which he gives this account--"that in every tangible body there is a spirit covered and enveloped in the grosser body;" "not a virtue, not an energy, not an actuality, nor any such idle matter, but a body thin and invisible, and yet having place and dimension, and real." ... "a middle nature between flame, which is momentary, and air which is permanent." Yet these are the very things for which he holds up Aristotle and the Scholastics and the Italian speculators to reprobation and scorn. The clearness of his thinking was often overlaid by the immense profusion of decorative material which his meditation brought along with it. The defect was greater than that which even his ablest defenders admit. It was more than that in that "greatest and radical difference, which he himself observes" between minds, the difference between minds which were apt to note _distinctions_, and those which were apt to note _likenesses_, he was, without knowing it, defective in the first. It was that in many instances he exemplified in his own work the very faults which he charged on the older philosophies: haste, carelessness, precipitancy, using words without thinking them out, a.s.suming to know when he ought to have perceived his real ignorance.

What, then, with all these mistakes and failures, not always creditable or pardonable, has given Bacon his preeminent place in the history of science?

1. The answer is that with all his mistakes and failures, the principles on which his mode of attaining a knowledge of nature was based were the only true ones; and they had never before been propounded so systematically, so fully, and so earnestly. His was not the first mind on whom these principles had broken. Men were, and had been for some time, pursuing their inquiries into various departments of nature precisely on the general plan of careful and honest observation of real things which he enjoined. They had seen, as he saw, the futility of all attempts at natural philosophy by mere thinking and arguing, without coming into contact with the contradictions or corrections or verifications of experience. In Italy, in Germany, in England there were laborious and successful workers, who had long felt that to be in touch with nature was the only way to know. But no one had yet come before the world to proclaim this on the house-tops, as the key of the only certain path to the secrets of nature, the watchword of a revolution in the methods of interpreting her; and this Bacon did with an imposing authority and power which enforced attention. He spoke the thoughts of patient toilers like Harvey with a largeness and richness which they could not command, and which they perhaps smiled at. He disentangled and spoke the vague thoughts of his age, which other men had not the courage and clearness of mind to formulate. What Bacon _did_, indeed, and what he _meant_, are separate matters. He _meant_ an infallible method by which man should be fully equipped for a struggle with nature; he meant an irresistible and immediate conquest, within a definite and not distant time. It was too much. He himself saw no more of what he _meant_ than Columbus did of America. But what he _did_ was to persuade men for the future that the intelligent, patient, persevering cross-examination of things, and the thoughts about them, was the only, and was the successful road to know. No one had yet done this, and he did it. His writings were a public recognition of real science, in its humblest tasks about the commonplace facts before our feet, as well as in its loftiest achievements. "The man who is growing great and happy by electrifying a bottle," says Dr. Johnson, "wonders to see the world engaged in the prattle about peace and war," and the world was ready to smile at the simplicity or the impertinence of his enthusiasm. Bacon impressed upon the world for good, with every resource of subtle observation and forcible statement, that "the man who is growing great by electrifying a bottle" is as important a person in the world's affairs as the arbiter of peace and war.

2. Yet this is not all. An inferior man might have made himself the mouthpiece of the hopes and aspirations of his generation after a larger science. But to Bacon these aspirations embodied themselves in the form of a great and absorbing idea; an idea which took possession of the whole man, kindling in him a faith which nothing could quench, and a pa.s.sion which nothing could dull; an idea which, for forty years, was his daily companion, his daily delight, his daily business; an idea which he was never tired of placing in ever fresh and more attractive lights, from which no trouble could wean him, about which no disaster could make him despair; an idea round which the instincts and intuitions and obstinate convictions of genius gathered, which kindled his rich imagination and was invested by it with a splendour and magnificence like the dreams of fable. It is this idea which finds its fitting expression in the grand and stately aphorisms of the _Novum Organum_, in the varied fields of interest in the _De Augmentis_, in the romance of the _New Atlantis_. It is this idea, this certainty of a new unexplored Kingdom of Knowledge within the reach and grasp of man, if he will be humble enough and patient enough and truthful enough to occupy it--this announcement not only of a new system of thought, but of a change in the condition of the world--a prize and possession such as man had not yet imagined; this belief in the fortunes of the human race and its issue, "such an issue, it may be, as in the present condition of things and men's minds cannot easily be conceived or imagined," yet more than verified in the wonders which our eyes have seen--it is this which gives its prerogative to Bacon's work. That he bungled about the processes of Induction, that he talked about an unintelligible doctrine of _Forms_, did not affect the weight and solemnity of his call to learn, so full of wisdom and good-sense, so sober and so solid, yet so audaciously confident. There had been nothing like it in its ardour of hope, in the glory which it threw around the investigation of nature. It was the presence and the power of a great idea--long become a commonplace to us, but strange and perplexing at first to his own generation, which probably shared c.o.ke's opinion that it qualified its champion for a place in the company of the "Ship of Fools," which expressed its opinion of the man who wrote the _Novum Organum_, in the sentiment that "a fool _could_ not have written it, and a wise man _would_ not"--it is this which has placed Bacon among the great discoverers of the human race.

It is this imaginative yet serious a.s.sertion of the vast range and possibilities of human knowledge which, as M. de Remusat remarks--the keenest and fairest of Bacon's judges--gives Bacon his claim to the undefinable but very real character of greatness. Two men stand out, "the masters of those who know," without equals up to their time, among men--the Greek Aristotle and the Englishman Bacon. They agree in the universality and comprehensiveness of their conception of human knowledge; and they were absolutely alone in their serious practical ambition to work out this conception. In the separate departments of thought, of investigation, of art, each is left far behind by numbers of men, who in these separate departments have gone far deeper than they, have soared higher, have been more successful in what they attempted.

But Aristotle first, and for his time more successfully, and Bacon after him, ventured on the daring enterprise of "taking all knowledge for their province;" and in this they stood alone. This present scene of man's existence, this that we call nature, the stage on which mortal life begins and goes on and ends, the faculties with which man is equipped to act, to enjoy, to create, to hold his way amid or against the circ.u.mstances and forces round him--this is what each wants to know, as thoroughly and really as can be. It is not to reduce things to a theory or a system that they look around them on the place where they find themselves with life and thought and power; that were easily done, and has been done over and over again, only to prove its futility. It is to know, as to the whole and its parts, as men understand _knowing_ in some one subject of successful handling, whether art or science or practical craft. This idea, this effort, distinguishes these two men.

The Greeks--predecessors, contemporaries, successors of Aristotle--were speculators, full of clever and ingenious guesses, in which the amount of clear and certain fact was in lamentable disproportion to the schemes blown up from it; or they devoted themselves more profitably to some one or two subjects of inquiry, moral or purely intellectual, with absolute indifference to what might be asked, or what might be known, of the real conditions under which they were pa.s.sing their existence. Some of the Romans, Cicero and Pliny, had encyclopaedic minds; but the Roman mind was the slave of precedent, and was more than satisfied with partially understanding and neatly arranging what the Greeks had left. The Arabians looked more widely about them; but the Arabians were essentially sceptics, and resigned subjects to the inevitable and the inexplicable; there was an irony, open or covert, in their philosophy, their terminology, their transcendental mysticism, which showed how little they believed that they really knew. The vast and mighty intellects of the schoolmen never came into a real grapple with the immensity of the facts of the natural or even of the moral world; within the world of abstract thought, the world of language, with its infinite growths and consequences, they have never had their match for keenness, for patience, for courage, for inexhaustible toil; but they were as much disconnected from the natural world, which was their stage of life, as if they had been disembodied spirits. The Renaissance brought with it not only the desire to know, but to know comprehensively and in all possible directions; it brought with it temptations to the awakened Italian genius, renewed, enlarged, refined, if not strengthened by its pa.s.sage through the Middle Ages, to make thought deal with the real, and to understand the scene in which men were doing such strange and wonderful things; but Giordano Bruno, Telesio, Campanella, and their fellows, were not men capable of more than short flights, though they might be daring and eager ones. It required more thoroughness, more humble-minded industry, to match the magnitude of the task. And there have been men of universal minds and comprehensive knowledge since Bacon, Leibnitz, Goethe, Humboldt, men whose thoughts were at home everywhere, where there was something to be known. But even for them the world of knowledge has grown too large. We shall never again see an Aristotle or a Bacon, because the conditions of knowledge have altered.

Bacon, like Aristotle, belonged to an age of adventure, which went to sea little knowing whither it went, and ill furnished with knowledge and instruments. He entered with a vast and vague scheme of discovery on these unknown seas and new worlds which to us are familiar, and daily traversed in every direction. This new world of knowledge has turned out in many ways very different from what Aristotle or Bacon supposed, and has been conquered by implements and weapons very different in precision and power from what they purposed to rely on. But the combination of patient and careful industry, with the courage and divination of genius, in doing what none had done before, makes it equally stupid and idle to impeach their greatness.

3. Bacon has been charged with bringing philosophy down from the heights, not as of old to make men know themselves, and to be the teacher of the highest form of truth, but to be the purveyor of material utility. It contemplates only, it is said, the "_commoda vitae_;" about the deeper and more elevating problems of thought it does not trouble itself. It concerns itself only about external and sensible nature, about what is "of the earth, earthy." But when it comes to the questions which have attracted the keenest and hardiest thinkers, the question, what it is that thinks and wills--what is the origin and guarantee of the faculties by which men know anything at all and form rational and true conceptions about nature and themselves, whence it is that reason draws its powers and materials and rules--what is the meaning of words which all use but few can explain--Time and s.p.a.ce, and Being and Cause, and consciousness and choice, and the moral law--Bacon is content with a loose and superficial treatment of them. Bacon certainly was not a metaphysician, nor an exact and lucid reasoner. With wonderful flashes of sure intuition or happy antic.i.p.ation, his mind was deficient in the powers which deal with the deeper problems of thought, just as it was deficient in the mathematical faculty. The subtlety, the intuition, the penetration, the severe precision, even the force of imagination, which make a man a great thinker on any abstract subject were not his; the interest of questions which had interested metaphysicians had no interest for him: he distrusted and undervalued them. When he touches the "ultimities" of knowledge he is as obscure and hard to be understood as any of those restless Southern Italians of his own age, who shared with him the ambition of reconstructing science. Certainly the science which most interested Bacon, the science which he found, as he thought, in so desperate a condition, and to which he gave so great an impulse, was physical science. But physical science may be looked at and pursued in different ways, in different tempers, with different objects. It may be followed in the spirit of Newton, of Boyle, of Herschel, of Faraday; or with a confined and low horizon it may be dwarfed and shrivelled into a mean utilitarianism. But Bacon's horizon was not a narrow one. He believed in G.o.d and immortality and the Christian creed and hope. To him the restoration of the Reign of Man was a n.o.ble enterprise, because man was so great and belonged to so great an order of things, because the things which he was bid to search into with honesty and truthfulness were the works and laws of G.o.d, because it was so shameful and so miserable that from an ignorance which industry and good-sense could remedy, the tribes of mankind pa.s.sed their days in self-imposed darkness and helplessness. It was G.o.d's appointment that men should go through this earthly stage of their being. Each stage of man's mysterious existence had to be dealt with, not according to his own fancies, but according to the conditions imposed on it; and it was one of man's first duties to arrange for his stay on earth according to the real laws which he could find out if he only sought for them. Doubtless it was one of Bacon's highest hopes that from the growth of true knowledge would follow in surprising ways the relief of man's estate; this, as an end, runs through all his yearning after a fuller and surer method of interpreting nature. The desire to be a great benefactor, the spirit of sympathy and pity for mankind, reign through this portion of his work--pity for confidence so greatly abused by the teachers of man, pity for ignorance which might be dispelled, pity for pain and misery which might be relieved. In the quaint but beautiful picture of courtesy, kindness, and wisdom, which he imagines in the _New Atlantis_, the representative of true philosophy, the "Father of Solomon's House," is introduced as one who "had an aspect as if he pitied men." But unless it is utilitarianism to be keenly alive to the needs and pains of life, and to be eager and busy to lighten and a.s.suage them, Bacon's philosophy was not utilitarian. It may deserve many reproaches, but not this one. Such a pa.s.sage as the following--in which are combined the highest motives and graces and pa.s.sions of the soul, love of truth, humility of mind, purity of purpose, reverence for G.o.d, sympathy for man, compa.s.sion for the sorrows of the world and longing to heal them, depth of conviction and faith--fairly represents the spirit which runs through his works.

After urging the mistaken use of imagination and authority in science, he goes on--

"There is not and never will be an end or limit to this; one catches at one thing, another at another; each has his favourite fancy; pure and open light there is none; every one philosophises out of the cells of his own imagination, as out of Plato's cave; the higher wits with more acuteness and felicity, the duller, less happily, but with equal pertinacity. And now of late, by the regulation of some learned and (as things now are) excellent men (the former license having, I suppose, become wearisome), the sciences are confined to certain and prescribed authors, and thus restrained are imposed upon the old and instilled into the young; so that now (to use the sarcasm of Cicero concerning Caesar's year) the constellation of Lyra rises by edict, and authority is taken for truth, not truth for authority. Which kind of inst.i.tution and discipline is excellent for present use, but precludes all prospect of improvement. For we copy the sin of our first parents while we suffer for it. They wished to be like G.o.d, but their posterity wish to be even greater. For we create worlds, we direct and domineer over nature, we will have it that all things _are_ as in our folly we think they should be, not as seems fittest to the Divine wisdom, or as they are found to be in fact; and I know not whether we more distort the facts of nature or of our own wits; but we clearly impress the stamp of our own image on the creatures and works of G.o.d, instead of carefully examining and recognising in them the stamp of the Creator himself. Wherefore our dominion over creatures is a second time forfeited, not undeservedly; and whereas after the fall of man some power over the resistance of creatures was still left to him--the power of subduing and managing them by true and solid arts--yet this too through our insolence, and because we desire to be like G.o.d and to follow the dictates of our own reason, we in great part lose. If, therefore, there be any humility towards the Creator, any reverence for or disposition to magnify His works, any charity for man and anxiety to relieve his sorrows and necessities, any love of truth in nature, any hatred of darkness, any desire for the purification of the understanding, we must entreat men again and again to discard, or at least set apart for a while, these volatile and preposterous philosophies which have preferred theses to hypotheses, led experience captive, and triumphed over the works of G.o.d; and to approach with humility and veneration to unroll the volume of Creation, to linger and meditate therein, and with minds washed clean from opinions to study it in purity and integrity. For this is that sound and language which "went forth into all lands," and did not incur the confusion of Babel; this should men study to be perfect in, and becoming again as little children condescend to take the alphabet of it into their hands, and spare no pains to search and unravel the interpretation thereof, but pursue it strenuously and persevere even unto death."--Preface to _Historia Naturalis_: translated, _Works_, v.

132-3.

CHAPTER IX.

BACON AS A WRITER.

Bacon's name belongs to letters as well as to philosophy. In his own day, whatever his contemporaries thought of his _Instauration of Knowledge_, he was in the first rank as a speaker and a writer. Sir Walter Raleigh, contrasting him with Salisbury, who could speak but not write, and Northampton, who could write but not speak, thought Bacon eminent both as a speaker and a writer. Ben Jonson, pa.s.sing in review the more famous names of his own and the preceding age, from Sir Thomas More to Sir Philip Sidney, Hooker, Ess.e.x, and Raleigh, places Bacon without a rival at the head of the company as the man who had "fulfilled all numbers," and "stood as the mark and [Greek: akme] of our language."

And he also records Bacon's power as a speaker. "No man," he says, "ever spoke more neatly, more pressly, or suffered less emptiness, less idleness, in what he uttered."..."His hearers could not cough or look aside from him without loss. He commanded when he spoke, and had his judges angry and pleased at his devotion ... the fear of every man that heard him was that he should make an end." He notices one feature for which we are less prepared, though we know that the edge of Bacon's sarcastic tongue was felt and resented in James's Court. "His speech,"

says Ben Jonson, "was n.o.bly censorious when he could _spare and pa.s.s by a jest_." The unpopularity which certainly seems to have gathered round his name may have had something to do with this reputation.

Yet as an English writer Bacon did not expect to be remembered, and he hardly cared to be. He wrote much in Latin, and his first care was to have his books put into a Latin dress. "For these modern languages," he wrote to Toby Matthews towards the close of his life, "will at one time or another play the bank-rowte with books, and since I have lost much time with this age, I would be glad if G.o.d would give me leave to recover it with posterity." He wanted to be read by the learned out of England, who were supposed to appreciate his philosophical ideas better than his own countrymen, and the only way to this was to have his books translated into the "general language." He sends Prince Charles the _Advancement_ in its new Latin dress. "It is a book," he says, "that will live, and be a citizen of the world, as English books are not." And he fitted it for continental reading by carefully weeding it of all pa.s.sages that might give offence to the censors at Rome or Paris. "I have been," he writes to the King, "mine own _Index Expurgatorius_, that it may be read in all places. For since my end of putting it in Latin was to have it read everywhere, it had been an absurd contradiction to free it in the language and to pen it up in the matter." Even the _Essays_ and the _History of Henry VII._ he had put into Latin "by some good pens that do not forsake me." Among these translators are said to have been George Herbert and Hobbes, and on more doubtful authority, Ben Jonson and Selden. The _Essays_ were also translated into Latin and Italian with Bacon's sanction.

Bacon's contemptuous and hopeless estimate of "these modern languages,"

forty years after Spenser had proclaimed and justified his faith in his own language, is only one of the proofs of the short-sightedness of the wisest and the limitations of the largest-minded. Perhaps we ought not to wonder at his silence about Shakespeare. It was the fashion, except among a set of clever but not always very reputable people, to think the stage, as it was, below the notice of scholars and statesmen; and Shakespeare took no trouble to save his works from neglect. Yet it is a curious defect in Bacon that he should not have been more alive to the powers and future of his own language. He early and all along was profoundly impressed with the contrast, which the scholarship of the age so abundantly presented, of words to things. He dwells in the _Advancement_ on that "first distemper of learning, when men study words and not matter." He ill.u.s.trates it at large from the reaction of the new learning and of the popular teaching of the Reformation against the utilitarian and uncla.s.sical terminology of the schoolmen; a reaction which soon grew to excess, and made men "hunt more after choiceness of the phrase, and the round and clean composition of the sentence, and the sweet falling of the clauses," than after worth of subject, soundness of argument, "life of invention or depth of judgment." "I have represented this," he says, "in an example of late times, but it hath been and will be _secundum majus et minus_ in all times;" and he likens this "vanity"

to "Pygmalion's frenzy"--"for to fall in love with words which are but the images of matter, is all one as to fall in love with a picture." He was dissatisfied with the first attempt at translation into Latin of the _Advancement_ by Dr. Playfer of Cambridge, because he "desired not so much neat and polite, as clear, masculine, and apt expression." Yet, with this hatred of circ.u.mlocution and prettiness, of the cloudy amplifications, and pompous flourishings, and "the flowing and watery vein," which the scholars of his time affected, it is strange that he should not have seen that the new ideas and widening thoughts of which he was the herald would want a much more elastic and more freely-working instrument than Latin could ever become. It is wonderful indeed what can be done with Latin. It was long after his day to be the language of the exact sciences. In his _History of the Winds_, which is full of his irrepressible fancy and picturesqueness, Bacon describes in clear and intelligible Latin the details of the rigging of a modern man-of-war, and the mode of sailing her. But such tasks impose a yoke, sometimes a rough one, on a language which has "taken its ply" in very different conditions, and of which the genius is that of indirect and circuitous expression, "full of majesty and circ.u.mstance." But it never, even in those days of scholarship, could lend itself to the frankness, the straightforwardness, the fulness and shades of suggestion and a.s.sociation, with which, in handling ideas of subtlety and difficulty, a writer would wish to speak to his reader, and which he could find only in his mother tongue. It might have been thought that with Bacon's contempt of form and ceremony in these matters, his consciousness of the powers of English in his hands might have led him to antic.i.p.ate that a flexible and rich and strong language might create a literature, and that a literature, if worth studying, would be studied in its own language. But so great a change was beyond even his daring thoughts. To him, as to his age, the only safe language was the Latin. For familiar use English was well enough. But it could not be trusted; "it would play the bankrupt with books." And yet Galileo was writing in Italian as well as in Latin; only within twenty-five years later, Descartes was writing _De la Methode_, and Pascal was writing in the same French in which he wrote the _Provincial Letters_, his _Nouvelles Experiences touchant le Vide_, and the controversial pamphlets which followed it; showing how in that interval of five-and-twenty years an instrument had been fashioned out of a modern language such as for lucid expression and clear reasoning, Bacon had not yet dreamed of. From Bacon to Pascal is the change from the old scientific way of writing to the modern; from a modern language, as learned and used in the 16th century, to one learned in the 17th.

But the language of the age of Elizabeth was a rich and n.o.ble one, and it reached a high point in the hands of Bacon. In his hands it lent itself to many uses, and a.s.sumed many forms, and he valued it, not because he thought highly of its qualities as a language, but because it enabled him with least trouble "to speak as he would," in throwing off the abundant thoughts that rose within his mind, and in going through the variety of business which could not be done in Latin. But in all his writing it is the matter, the real thing that he wanted to say, which was uppermost. He cared how it was said, not for the sake of form or ornament, but because the force and clearness of what was said depended so much on how it was said. Of course, what he wanted to say varied indefinitely with the various occasions of his life. His business may merely be to write "a device" or panegyric for a pageant in the Queen's honour, or for the revels of Gray's Inn. But even these trifles are the result of real thought, and are full of ideas--ideas about the hopes of knowledge or about the policy of the State; and though, of course, they have plenty of the flourishes and quaint absurdities indispensable on such occasions, yet the "rhetorical affectation" is in the thing itself, and not in the way it is handled; he had an opportunity of saying some of the things which were to him of deep and perpetual interest, and he used it to say them, as forcibly, as strikingly, as attractively as he could. His manner of writing depends, not on a style, or a studied or acquired habit, but on the nature of the task which he has in hand.

Everywhere his matter is close to his words, and governs, animates, informs his words. No one in England before had so much as he had the power to say what he wanted to say, and exactly as he wanted to say it.

No one was so little at the mercy of conventional language or customary rhetoric, except when he persuaded himself that he had to submit to those necessities of flattery, which cost him at last so dear.

The book by which English readers, from his own time to ours, have known him best, better than by the originality and the eloquence of the _Advancement_, or than by the political weight and historical imagination of the _History of Henry VII._, is the first book which he published, the volume of _Essays_. It is an instance of his self-willed but most skilful use of the freedom and ease which the "modern language," which he despised, gave him. It is obvious that he might have expanded these "Counsels, moral and political," to the size which such essays used to swell to after his time. Many people would have thanked him for doing so; and some have thought it a good book on which to hang their own reflections and ill.u.s.trations. But he saw how much could be done by leaving the beaten track of set treatise and discourse, and setting down unceremoniously the observations which he had made, and the real rules which he had felt to be true, on various practical matters which come home to men's "business and bosoms." He was very fond of these moral and political generalisations, both of his own collecting and as found in writers who, he thought, had the right to make them, like the Latins of the Empire and the Italians and Spaniards of the Renaissance. But a mere string of maxims and quotations would have been a poor thing and not new; and he cast what he had to say into connected wholes. But nothing can be more loose than the structure of the essays.

There is no art, no style, almost, except in a few--the political ones--no order: thoughts are put down and left unsupported, unproved, undeveloped. In the first form of the ten, which composed the first edition of 1597, they are more like notes of a.n.a.lysis or tables of contents; they are austere even to meagreness. But the general character continues in the enlarged and expanded ones of Bacon's later years. They are like chapters in Aristotle's Ethics and Rhetoric on virtues and characters; only Bacon's takes Aristotle's broad marking lines as drawn, and proceeds with the subtler and more refined observations of a much longer and wider experience. But these short papers say what they have to say without preface, and in literary undress, without a superfluous word, without the joints and bands of structure; they say it in brief, rapid sentences, which come down, sentence after sentence, like the strokes of a great hammer. No wonder that in their disdainful brevity they seem rugged and abrupt, "and do not seem to end, but fall." But with their truth and piercingness and delicacy of observation, their roughness gives a kind of flavour which no elaboration could give. It is none the less that their wisdom is of a somewhat cynical kind, fully alive to the slipperiness and self-deceits and faithlessness which are in the world and rather inclined to be amused at them. In some we can see distinct records of the writer's own experience: one contains the substance of a charge delivered to Judge Hutton on his appointment; another of them is a sketch drawn from life of a character which had crossed Bacon's path, and in the essay on _Seeming Wise_ we can trace from the impatient notes put down in his _Commentarius Solutus_, the picture of the man who stood in his way, the Attorney-General Hobart.

Some of them are memorable oracular utterances not inadequate to the subject, on _Truth_ or _Death_ or _Unity_. Others reveal an utter incapacity to come near a subject, except as a strange external phenomena, like the essay on _Love_. There is a distinct tendency in them to the Italian school of political and moral wisdom, the wisdom of distrust and of reliance on indirect and roundabout ways. There is a group of them, "of _Delays_," "of _Cunning_," "of _Wisdom for a Man's Self_," "of _Despatch_," which show how vigilantly and to what purpose he had watched the treasurers and secretaries and intriguers of Elizabeth's and James's Courts; and there are curious self-revelations, as in the essay on _Friendship_. But there are also currents of better and larger feeling, such as those which show his own ideal of "_Great Place_," and what he felt of its dangers and duties. And mixed with the fantastic taste and conceits of the time, there is evidence in them of Bacon's keen delight in nature, in the beauty and scents of flowers, in the charm of open-air life, as in the essay on _Gardens_, "The purest of human pleasures, the greatest refreshment to the spirits of man."

But he had another manner of writing for what he held to be his more serious work. In the philosophical and historical works there is no want of attention to the flow and order and ornament of composition. When we come to the _Advancement of Learning_, we come to a book which is one of the landmarks of what high thought and rich imagination have made of the English language. It is the first great book in English prose of secular interest; the first book which can claim a place beside the _Laws of Ecclesiastical Polity_. As regards its subject-matter, it has been partly thrown into the shade by the greatly enlarged and elaborate form in which it ultimately appeared, in a Latin dress, as the first portion of the scheme of the _Instauratio_, the _De Augmentis Scientiarum_. Bacon looked on it as a first effort, a kind of call-bell to awaken and attract the interest of others in the thoughts and hopes which so interested himself. But it contains some of his finest writing.

In the _Essays_ he writes as a looker-on at the game of human affairs, who, according to his frequent ill.u.s.tration, sees more of it than the gamesters themselves, and is able to give wiser and faithful counsel, not without a touch of kindly irony at the mistakes which he observes.

In the _Advancement_ he is the enthusiast for a great cause and a great hope, and all that he has of pa.s.sion and power is enlisted in the effort to advance it. The _Advancement_ is far from being a perfect book. As a survey of the actual state of knowledge in his day, of its deficiencies, and what was wanted to supply them, it is not even up to the materials of the time. Even the improved _De Augmentis_ is inadequate; and there is reason to think the _Advancement_ was a hurried book, at least in the later part, and it is defective in arrangement and proportion of parts.

Two of the great divisions of knowledge--history and poetry--are despatched in comparatively short chapters; while in the division on "Civil Knowledge," human knowledge as it respects society, he inserts a long essay, obviously complete in itself and clumsily thrust in here, on the ways of getting on in the world, the means by which a man may be "_Faber fortunae suae_"--the architect of his own success; too lively a picture to be pleasant of the arts with which he had become acquainted in the process of rising. The book, too, has the blemishes of its own time; its want of simplicity, its inevitable though very often amusing and curious pedantries. But the _Advancement_ was the first of a long line of books which have attempted to teach English readers how to think of knowledge; to make it really and intelligently the interest, not of the school or the study or the laboratory only, but of society at large.

It was a book with a purpose, new then, but of which we have seen the fulfilment. He wanted to impress on his generation, as a very practical matter, all that knowledge might do in wise hands, all that knowledge had lost by the faults and errors of men and the misfortunes of time, all that knowledge might be pushed to in all directions by faithful and patient industry and well-planned methods for the elevation and benefit of man in his highest capacities as well as in his humblest. And he further sought to teach them _how_ to know; to make them understand that difficult achievement of self-knowledge, to know _what it is_ to know; to give the first attempted chart to guide them among the shallows and rocks and whirlpools which beset the course and action of thought and inquiry; to reveal to them the "idols" which unconsciously haunt the minds of the strongest as well as the weakest, and interpose their delusions when we are least aware--"the fallacies and false appearances inseparable from our nature and our condition of life." To induce men to believe not only that there was much to know that was not yet dreamed of, but that the way of knowing needed real and thorough improvement; that the knowing mind bore along with it all kinds of snares and disqualifications of which it is unconscious; and that it needed training quite as much as materials to work on, was the object of the _Advancement_. It was but a sketch; but it was a sketch so truly and forcibly drawn, that it made an impression which has never been weakened. To us its use and almost its interest is pa.s.sed. But it is a book which we can never open without coming on some n.o.ble interpretation of the realities of nature or the mind; some unexpected discovery of that quick and keen eye which arrests us by its truth; some felicitous and unthought-of ill.u.s.tration, yet so natural as almost to be doomed to become a commonplace; some bright touch of his incorrigible imaginativeness, ever ready to force itself in amid the driest details of his argument.

The _Advancement_ was only one shape out of many into which he cast his thoughts. Bacon was not easily satisfied with his work; even when he published he did so, not because he had brought his work to the desired point, but lest anything should happen to him and it should "perish."

Easy and unstudied as his writing seems, it was, as we have seen, the result of unintermitted trouble and varied modes of working. He was quite as much a talker as a writer, and beat out his thoughts into shape in talking. In the essay on _Friendship_ he describes the process with a vividness which tells of his own experience--

"But before you come to that [the faithful counsel that a man receiveth from his friend], certain it is that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up in the communicating and discoursing with another. He tosseth his thoughts more easily; he marshalleth them more orderly; he seeth how they look when they are turned into words; finally, he waxeth wiser than himself, and that more by an hour's discourse than by a day's meditation. It was well said by Themistocles to the King of Persia, 'That speech was like cloth of arras opened and put abroad, whereby the imagery doth appear in figure; whereas in thought they lie in packs.' Neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as