3. _Gassendi._--Thus the lessons which Bacon taught were far from being generally accepted and applied at first. The amount of the influence of these two men, Bacon and Descartes, upon their age, has often been a subject of discussion. The fortunes of the Cartesian school have been in some measure traced in the History of Science. But I may mention the notice taken of these two philosophers by Gassendi, a contemporary and countryman of Descartes. Gassendi, as I have elsewhere stated[210], was associated with Descartes in public opinion, as an opponent of the Aristotelian dogmatism; but was not in fact a follower or profound admirer of that writer. In a Treatise on Logic, Gassendi gives an account of the Logic of various sects and authors; treating, in order, of the Logic of Zeno (the Eleatic), of Euclid (the Megarean), of Plato, of Aristotle, of the Stoics, of Epicurus, of Lullius, of Ramus; and to these he adds the Logic of Verulam, and the Logic of Cartesius. "We must not," he says, "on account of the celebrity it has obtained, pass over the Organon or Logic of Francis Bacon Lord Verulam, High Chancellor of England, whose noble purpose in our time it has been, to make an Instauration of the Sciences." He then gives a brief account of the _Novum Organon_, noticing the principal features in its rules, and especially the distinction between the vulgar induction which leaps at once from particular experiments to the more general axioms, and the chastised and gradual induction, which the author of the _Organon_ recommends. In his account of the Cartesian Logic, he justly observes, that "He too imitated Verulam in this, that being about to build up a new philosophy from the foundation, he wished in the first place to lay aside all prejudice: and having then found some solid principle, to make that the groundwork of his whole structure. But he proceeds by a very different path from that which Verulam follows; for while Verulam seeks aid from things, to perfect the cogitation of the intellect, Cartesius conceives, that when we have laid aside all knowledge of things, there is, in our thoughts alone, such a resource, that the intellect may by its own power arrive at a perfect knowledge of all, even the most abstruse things."