But the place of Bacon in the continuum of history is hardly stated by connecting him with Plato. Conceive of him rather as a new protagonist in the long epic of intelligence; another blow struck in the seemingly endless war between magic and science, between supernaturalism and naturalism, between the spirit of worship and the spirit of control. Primitive man--and he lives everywhere under the name of legion--looks out upon nature as something to be feared and obeyed, something to be cajoled by ritual and sacrifice and prayer. In ages of great social disorder, such as the millennium inaugurated in Western Europe by the barbarian invasions, the primitive elements in the mental make-up of men emerge through the falling cultural surface; and cults rich in ritual and steeped in emotional luxury grow in rank abundance. It is in the character of man to worship power: if he feels the power without him more intensely than the power within, he worships nature with a humble fear, and leans on magic and supernatural rewards; if he feels the power within him more intensely than the power without, he sees divinity in himself and other centres of remoulding activity, and thinks not of worshipping and obeying nature, but of controlling and commanding her. The second attitude comes, of course, with knowledge, and action that expresses knowledge; it is quite human that nature should not be worshipped once she has been known. A man is primitive, then, when he worships nature and makes no effort to control her; he is mature when he stops worshipping and begins to control,--when he understands that “Nature is not a temple but a workshop,”[78] not a barrier to divinity, but the raw material of Utopia. Now the essence of Bacon is not the replacement of deduction by induction, but the change of emphasis from worship to control. This emphasis, once vivid in Plato but soon obscured by Oriental influence, is one of the two dominant elements in modern thought (the other being the puzzling over an artificial problem of knowledge); and unless the Baconian element finally subordinates the Cartesian, the word _modern_ must no longer arrogate to itself a eulogistic connotation. Hence Bacon, and not Descartes, is the initiator of modern philosophy; part initiator, at least, of that current of thought which finds rebellious expression in the enlightenment of the eighteenth-century, and comes to supremacy in the scientific victories of the nineteenth. The vital sequence in modern philosophy is not Descartes, Berkeley, Kant, Hegel, and Bergson (for these are the Asiatics of Europe), but Bacon, Hobbes, Condorcet, Comte, Darwin, and James.[79]