LITMIR.BIZ

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twenty years before the outbreak of the plague a few calm and thoughtful students banded themselves together for the purpose, as they phrased it, of "improving natural knowledge." The ends they proposed to attain cannot be stated more clearly than in the words of one of the founders of the organization:—

      "Our business was (precluding matters of theology and state affairs) to discourse and consider of philosophical enquiries, and such as related thereunto:—as Physick, Anatomy, Geometry, Astronomy, Navigation, Staticks, Magneticks, Chymicks, Mechanicks, and Natural Experiments; with the state of these studies and their cultivation at home and abroad. We then discoursed of the circulation of the blood, the valves in the veins, the venæ lacteæ, the lymphatic vessels, the Copernican hypothesis, the nature of comets and new stars, the satellites of Jupiter, the oval shape (as it then appeared) of Saturn, the spots on the sun and its turning on its own axis, the inequalities and selenography of the moon, the several phases of Venus and Mercury, the improvement of telescopes and grinding of glasses for that purpose, the weight of air, the possibility or impossibility of vacuities and nature's abhorrence thereof, the Torricellian experiment in quicksilver, the descent of heavy bodies and the degree of acceleration therein, with divers other things of like nature, some of which were then but new discoveries, and others not so generally known and embraced as now they are; with other things appertaining to what hath been called the New Philosophy, which, from the times of Galileo at Florence, and Sir Francis Bacon (Lord Verulam) in England, hath been much cultivated in Italy, France, Germany, and other parts abroad, as well as with us in England."

      The learned Dr. Wallis, writing in 1696, narrates, in these words, what happened half a century before, or about 1645. The associates met at Oxford, in the rooms of Dr. Wilkins, who was destined to become a bishop; and subsequently coming together in London, they attracted the notice of the king. And it is a strange evidence of the taste for knowledge which the most obviously worthless of the Stuarts shared with his father and grandfather, that Charles the Second was not content with saying witty things about his philosophers, but did wise things with regard to them. For he not only bestowed upon them such attention as he could spare from his poodles and his mistresses, but, being in his usual state of impecuniosity, begged for them of the Duke of Ormond; and, that step being without effect, gave them Chelsea College, a charter, and a mace: crowning his favours in the best way they could be crowned, by burdening them no further with royal patronage or state interference.

      Thus it was that the half-dozen young men, studious of the "New Philosophy," who met in one another's lodgings in Oxford or in London, in the middle of the seventeenth century, grew in numerical and in real strength, until, in its latter part, the "Royal Society for the Improvement of Natural Knowledge" had already become famous, and had acquired a claim upon the veneration of Englishmen, which it has ever since retained, as the principal focus of scientific activity in our islands, and the chief champion of the cause it was formed to support.

      It was by the aid of the Royal Society that Newton published his "Principia." If all the books in the world, except the Philosophical Transactions, were destroyed, it is safe to say that the foundations of physical science would remain unshaken, and that the vast intellectual progress of the last two centuries would be largely, though incompletely, recorded. Nor have any signs of halting or of decrepitude manifested themselves in our own times. As in Dr. Wallis's days, so in these, "our business is, precluding theology and state affairs, to discourse and consider of philosophical enquiries." But our "Mathematick" is one which Newton would have to go to school to learn; our "Staticks, Mechanicks, Magneticks, Chymicks, and Natural Experiments" constitute a mass of physical and chemical knowledge, a glimpse at which would compensate Galileo for the doings of a score of inquisitorial cardinals; our "Physick" and "Anatomy" have embraced such infinite varieties of being, have laid open such new worlds in time and space, have grappled, not unsuccessfully, with such complex problems, that the eyes of Vesalius and of Harvey might be dazzled by the sight of the tree that has grown out of their grain of mustard seed.

      The fact is perhaps rather too much, than too little, forced upon one's notice, nowadays, that all this marvellous intellectual growth has a no less wonderful expression in practical life; and that, in this respect, if in no other, the movement symbolized by the progress of the Royal Society stands without a parallel in the history of mankind.

      A series of volumes as bulky as the Transactions of the Royal Society might possibly be filled with the subtle speculations of the schoolmen; not improbably, the obtaining a mastery over the products of mediæval thought might necessitate an even greater expenditure of time and of energy than the acquirement of the "New Philosophy;" but though such work engrossed the best intellects of Europe for a longer time than has elapsed since the great fire, its effects were "writ in water," so far as our social state is concerned.

      On the other hand, if the noble first President of the Royal Society could revisit the upper air and once more gladden his eyes with a sight of the familiar mace, he would find himself in the midst of a material civilization more different from that of his day, than that of the seventeenth, was from that of the first, century. And if Lord Brouncker's native sagacity had not deserted his ghost, he would need no long reflection to discover that all these great ships, these railways, these telegraphs, these factories, these printing presses, without which the whole fabric of modern English society would collapse into a mass of stagnant and starving pauperism—that all these pillars of our State are but the ripples and the bubbles upon the surface of that great spiritual stream, the springs of which, only, he and his fellows were privileged to see; and seeing, to recognise as that which it behoved them above all things to keep pure and undefiled.

      It may not be too great a flight of imagination to conceive our noble revenant not forgetful of the great troubles of his own day, and anxious to know how often London had been burned down since his time, and how often the plague had carried off its thousands. He would have to learn that, although London contains tenfold the inflammable matter that it did in 1666; though, not content with filling our rooms with woodwork and light draperies, we must needs lead inflammable and explosive gases into every corner of our streets and houses, we never allow even a street to burn down. And if he asked how this had come about, we should have to explain that the improvement of natural knowledge has furnished us with dozens of machines for throwing water upon fires, anyone of which would have furnished the ingenious Mr. Hooke, the first "curator and experimenter" of the Royal Society, with ample materials for discourse before half a dozen meetings of that body; and that, to say truth, except for the progress of natural knowledge, we should not have been able to make even the tools by which these machines are constructed. And, further, it would be necessary to add, that although severe fires sometimes occur and inflict great damage, the loss is very generally compensated by societies, the operations of which have been rendered possible only by the progress of natural knowledge in the direction of mathematics, and the accumulation of wealth in virtue of other natural knowledge.

      But the plague? My Lord Brouncker's observation would not, I fear, lead him to think that Englishmen of the nineteenth century are purer in life, or more fervent in religious faith, than the generation which could produce a Boyle, an Evelyn, and a Milton. He might find the mud of society at the bottom, instead of at the top, but I fear that the sum total would be as deserving of swift judgment as at the time of the Restoration. And it would be our duty to explain once more, and this time not without shame, that we have no reason to believe that it is the improvement of our faith, nor that of our morals, which keeps the plague from our city; but, again, that it is the improvement of our natural knowledge.

      We have learned that pestilences will only take up their abode among those who have prepared unswept and ungarnished residences for them. Their cities must have narrow, unwatered streets, foul with accumulated garbage. Their houses must be ill-drained, ill-lighted, ill-ventilated. Their subjects must be ill-washed, ill-fed, ill-clothed. The London of 1665 was such a city. The cities of the East, where plague has an enduring dwelling, are such cities. We, in later times, have learned somewhat of Nature, and partly obey her. Because of this partial improvement of our natural knowledge and of that fractional obedience, we have no plague; because that knowledge is still very imperfect and that obedience yet incomplete, typhus is our companion and cholera our visitor. But it is not presumptuous to express the belief that, when our knowledge is more complete and our obedience the expression of our

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