The Fourth Part: Of the Kingdom of Darkness
Chapter XLIV: Of Spiritual Darkness from Misinterpretation of Scripture
Chapter XLV: Of Demonology and Other Relics of the Religion of the Gentiles
Chapter XLVI: Of Darkness from Vain Philosophy and Fabulous Traditions
Chapter XLVII Of the Benefit that Proceedeth from Such Darkness, and to Whom It Accrueth
A Review and Conclusion
Notes
NATURE (the art whereby God hath made and governs the world) is by the art of man, as in many other things, so in this also imitated, that it can make an artificial animal. For seeing life is but a motion of limbs, the beginning whereof is in some principal part within, why may we not say that all automata (engines that move themselves by springs and wheels as doth a watch) have an artificial life? For what is the heart, but a spring; and the nerves, but so many strings; and the joints, but so many wheels, giving motion to the whole body, such as was intended by the Artificer? Art goes yet further, imitating that rational and most excellent work of Nature, man. For by art is created that great LEVIATHAN called a COMMONWEALTH, or STATE (in Latin, CIVITAS), which is but an artificial man, though of greater stature and strength than the natural, for whose protection and defence it was intended; and in which the sovereignty is an artificial soul, as giving life and motion to the whole body; the magistrates and other officers of judicature and execution, artificial joints; reward and punishment (by which fastened to the seat of the sovereignty, every joint and member is moved to perform his duty) are the nerves, that do the same in the body natural; the wealth and riches of all the particular members are the strength; salus populi (the people's safety) its business; counsellors, by whom all things needful for it to know are suggested unto it, are the memory; equity and laws, an artificial reason and will; concord, health; sedition, sickness; and civil war, death. Lastly, the pacts and covenants, by which the parts of this body politic were at first made, set together, and united, resemble that fiat, or the Let us make man, pronounced by God in the Creation.
To describe the nature of this artificial man, I will consider
First, the matter thereof, and the artificer; both which is man.
Secondly, how, and by what covenants it is made; what are the rights and just power or authority of a sovereign; and what it is that preserveth and dissolveth it.
Thirdly, what is a Christian Commonwealth.
Lastly, what is the Kingdom of Darkness.
Concerning the first, there is a saying much usurped of late, that wisdom is acquired, not by reading of books, but of men. Consequently, whereunto, those persons, that for the most part can give no other proof of being wise, take great delight to show what they think they have read in men, by uncharitable censures of one another behind their backs. But there is another saying not of late understood, by which they might learn truly to read one another, if they would take the pains; and that is, Nosce teipsum, Read thyself: which was not meant, as it is now used, to countenance either the barbarous state of men in power towards their inferiors, or to encourage men of low degree to a saucy behaviour towards their betters; but to teach us that for the similitude of the thoughts and passions of one man, to the thoughts and passions of another, whosoever looketh into himself and considereth what he doth when he does think, opine, reason, hope, fear, etc., and upon what grounds; he shall thereby read and know what are the thoughts and passions of all other men upon the like occasions. I say the similitude of passions, which are the same in all men,-desire, fear, hope, etc.; not the similitude of the objects of the passions, which are the things desired, feared, hoped, etc.: for these the constitution individual, and particular education, do so vary, and they are so easy to be kept from our knowledge, that the characters of man's heart, blotted and confounded as they are with dissembling, lying, counterfeiting, and erroneous doctrines, are legible only to him that searcheth hearts. And though by men's actions we do discover their design sometimes; yet to do it without comparing them with our own, and distinguishing all circumstances by which the case may come to be altered, is to decipher without a key, and be for the most part deceived, by too much trust or by too much diffidence, as he that reads is himself a good or evil man.
But let one man read another by his actions never so perfectly, it serves him only with his acquaintance, which are but few. He that is to govern a whole nation must read in himself, not this, or that particular man; but mankind: which though it be hard to do, harder than to learn any language or science; yet, when I shall have set down my own reading orderly and perspicuously, the pains left another will be only to consider if he also find not the same in himself. For this kind of doctrine admitteth no other demonstration.
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CONCERNING THE THOUGHTS OF MAN, I WILL CONSIDER THEM FIRST SINGLY, and afterwards in train or dependence upon one another. Singly, they are every one a representation or appearance of some quality, or other accident of a body without us, which is commonly called an object. Which object worketh on the eyes, ears, and other parts of man's body, and by diversity of working produceth diversity of appearances.
The original of them all is that which we call sense, (for there is no conception in a man's mind which hath not at first, totally or by parts, been begotten upon the organs of sense). The rest are derived from that original.
To know the natural cause of sense is not very necessary to the business now in hand; and I have elsewhere written of the same at large. Nevertheless, to fill each part of my present method, I will briefly deliver the same in this place.
The cause of sense is the external body, or object, which presseth the organ proper to each sense, either immediately, as in the taste and touch; or mediately, as in seeing, hearing, and smelling: which pressure, by the mediation of nerves and other strings and membranes of the body, continued inwards to the brain and heart, causeth there a resistance, or counter-pressure, or endeavour of the heart to deliver itself: which endeavour, because outward, seemeth to be some matter without. And this seeming, or fancy, is that which men call sense; and consisteth, as to the eye, in a light, or colour figured; to the ear, in a sound; to the nostril, in an odour; to the tongue and palate, in a savour; and to the rest of the body, in heat, cold, hardness, softness, and such other qualities as we discern by feeling. All which qualities called sensible are in the object that causeth them but so many several motions of the matter, by which it presseth our organs diversely. Neither in us that are pressed are they anything else but diverse motions (for motion produceth nothing but motion). But their appearance to us is fancy, the same waking that dreaming. And as pressing, rubbing, or striking the eye makes us fancy a light, and pressing the ear produceth a din; so do the bodies also we see, or hear, produce the same by their strong, though unobserved action. For if those colours and sounds were in the bodies or objects that cause them, they could not be severed from them, as by glasses and in echoes by reflection we see they are: where we know the thing we see is in one place; the appearance, in another. And though at some certain distance the real and very object seem invested with the fancy it begets in us; yet still the object is one thing, the image or fancy is another. So that sense in all cases is nothing else but original fancy caused (as I have said) by the pressure that is, by the motion of external things upon our eyes, ears, and other organs, thereunto ordained.
But the philosophy schools, through all the universities of Christendom, grounded upon certain texts of Aristotle, teach another doctrine; and say, for the cause of vision, that the thing seen sendeth forth on every side a visible species, (in