Hence, they do not inquire into the causes of gravity, the rotation of the heavenly bodies, heat, cold, light, hardness, softness, rarity, density, liquidity, solidity, animation, inanimation, similitude, difference, organic formation, but taking them to be self-evident, manifest, and admitted, they dispute and decide upon other matters of less frequent and familiar occurrence. But we (who know that no judgment can be formed of that which is rare or remarkable, and much less anything new brought to light, without a previous regular examination and discovery of the causes of that which is common, and the causes again of those causes) are necessarily compelled to admit the most common objects into our history. Besides, we have observed that nothing has been so injurious to philosophy as this circumstance, namely, that familiar and frequent objects do not arrest and detain men’s contemplation, but are carelessly admitted, and their causes never inquired after; so that information on unknown subjects is not more often wanted than attention to those which are known. CXX. With regard to the meanness, or even the filthiness of particulars, for which (as Pliny observes), an apology is requisite, such subjects are no less worthy of admission into natural history than the most magnificent and costly; nor do they at all pollute natural history, for the sun enters alike the palace and the privy, and is not thereby polluted. We neither dedicate nor raise a capitol or pyramid to the pride of man, but rear a holy temple in his mind, on the model of the universe, which model therefore we imitate. For that which is deserving of existence is deserving of knowledge, the image of existence. Now the mean and splendid alike exist. Nay, as the finest odors are sometimes produced from putrid matter (such as musk and civet), so does valuable light and information emanate from mean and sordid instances. But we have already said too much, for such fastidious feelings are childish and effeminate. CXXI. The next point requires a more accurate consideration, namely, that many parts of our history will appear to the vulgar, or even any mind accustomed to the present state of things, fantastically and uselessly refined. Hence, we have in regard to this matter said from the first, and must again repeat, that we look for experiments that shall afford light rather than profit, imitating the divine creation, which, as we have often observed, only produced light on the first day, and assigned that whole day to its creation, without adding any material work.