Harvard University, June 29, 1925. ------------------------------------------------------------------------ SCIENCE AND THE MODERN WORLD CHAPTER I THE ORIGINS OF MODERN SCIENCE The progress of civilisation is not wholly a uniform drift towards better things. It may perhaps wear this aspect if we map it on a scale which is large enough. But such broad views obscure the details on which rest our whole understanding of the process. New epochs emerge with comparative suddenness, if we have regard to the scores of thousands of years throughout which the complete history extends. Secluded races suddenly take their places in the main stream of events: technological discoveries transform the mechanism of human life: a primitive art quickly flowers into full satisfaction of some aesthetic craving: great religions in their crusading youth spread through the nations the peace of Heaven and the sword of the Lord. The sixteenth century of our era saw the disruption of Western Christianity and the rise of modern science. It was an age of ferment. Nothing was settled, though much was opened—new worlds and new ideas. In science, Copernicus and Vesalius may be chosen as representative figures: they typify the new cosmology and the scientific emphasis on direct observation. Giordano Bruno was the martyr; but the cause for which he suffered was not that of science, but that of free imaginative speculation. His death in the year 1600 ushered in the first century of modern science in the strict sense of the term. In his execution there was an unconscious symbolism: for the subsequent tone of scientific thought has contained distrust of his type of general speculativeness. The Reformation, for all its importance, may be considered as a domestic affair of the European races. Even the Christianity of the East viewed it with profound disengagement. Furthermore, such disruptions are no new phenomena in the history of Christianity or of other religions. When we project this great revolution upon the whole history of the Christian Church, we cannot look upon it as introducing a new principle into human life. For good or for evil, it was a great transformation of religion; but it was not the coming of religion. It did not itself claim to be so. Reformers maintained that they were only restoring what had been forgotten.