Macaulay rests his claim of the highest place among philosophers for Bacon not on his inductive theory, to which the historian rightly denies any novelty, but on the new purpose and direction that the search for knowledge is assumed to have received from his teaching. On this view the whole of modern science has been created by the desire to convert nature into an instrument for the satisfaction of human wants--an ambition dating from the publication of the _Novum Organum_. The claim will not stand, for two reasons. The first is that the great movement of modern science {21} began at least half a century before Bacon's birth, growing rapidly during his life, but without his knowledge, and continuing its course without being perceptibly accelerated by his intervention ever since. The one man of science who most commonly passes for his disciple is Robert Boyle (1627-1691). But Boyle did not read the _Novum Organum_ before he was thirty, whereas, residing at Florence before fifteen, he received a powerful stimulus from the study of Galileo. And his chemistry was based on the atomic theory which Bacon rejected. The second reason for not accepting Macaulay's claim is that in modern Europe no less than in ancient Greece the great advances in science have only been made by those who loved knowledge for its own sake, or, if the expression be preferred, simply for the gratification of their intellectual curiosity. No doubt their discoveries have added enormously to the utilities of life; but such advantages have been gained on the sole condition of not making them the primary end in view. The labours of Bacon's own contemporaries, Kepler and Gilbert, have led to the navigation of the sea by lunar distances, and to the various industrial applications of electro-magnetism; but they were undertaken without a dream of these remote results. And in our own day the greatest of scientific triumphs, which is the theory of evolution, was neither worked out with any hope of material benefits to mankind nor has it offered any prospect of them as yet. The same may be said of modern sidereal astronomy. From the humanist point of view it would not be easy to justify the enormous expenditure of energy, money, and time that this science has absorbed. The schoolmen have been much ridiculed for discussing the question how {22} many angels could dance on the point of a needle; but as a purely speculative problem it surely merits as much attention as the total number of the stars, the rates of their velocities, or the law of their distribution through space. A schoolman might even have urged in justification of his curiosity that some of us might feel a reasonable curiosity about the exact size--if size they have--of beings with whom we hope to associate one day; whereas by the confession of the astronomers themselves neither we nor our descendants can ever hope to verify by direct measurement the precarious guesses of their