London
John M. Watkins
21 Cecil Court, Charing Cross Road
1917
INTRODUCTION
It may seem wonderful that language, which is the only method of conveyingour conceptions, should, at the same time, be an hindrance to our advancement inphilosophy; but the wonder ceases when we consider, that it is seldom studied asthe vehicle of truth, but is too frequently esteemed for its own sake,independent of its connection with things. This observation is remarkablyverified in the Greek language; which, as it is the only repository of ancientwisdom, has, unfortunately for us, been the means of concealing, in shamefulobscurity, the most profound researches and the sublimest truths. That words,indeed, are not otherwise valuable than as subservient to things, must surely beacknowledged by every liberal mind, and will alone be disputed by him who hasspent the prime of his life, and consumed the vigour of his understanding, inverbal criticisms and grammatical trifles. And, if this is the case, every loverof truth will only study a language for the purpose of procuring the wisdom itcontains; and will doubtless wish to make his native language the vehicle of itto others. For, since all truth is eternal, its nature can never be altered bytransposition, though by this means its dress may be varied, and become lesselegant and refined. Perhaps even this inconvenience may be remedied by sedulouscultivation; at least, the particular inability of some, ought not to discouragethe well-meant endeavours of others. Whoever reads the lives of the ancientHeroes of Philosophy, must be convinced that they studied things more thanwords, and that Truth alone was the ultimate object of their search; and he whowishes to emulate their glory and participate their wisdom, will study theirdoctrines more than their language, and value the depth of their understandingsfar beyond the elegance of their composition. The native charms of Truth willever be sufficient to allure the truly philosophic mind; and he who has oncediscovered her retreats will surely endeavour to fix a mark by which they may bedetected by others.
But, though the mischief arising from the study of words is prodigious, wemust not consider it as the only cause of darkening the splendours of Truth, andobstructing the free diffusion of her light. Different manners and philosophieshave equally contributed to banish the goddess from our realms, and to renderour eyes offended with her celestial light. Hence we must not wonder that, beingindignant at the change, and perceiving the empire of ignorance rising tounbounded dominion, she has retired from the spreading darkness, and concealedherself in the tranquil and divinely lucid regions of mind. For we need butbarely survey modern pursuits to be convinced how little they are connected withwisdom. Since, to describe the nature of some particular place, the form,situation and magnitude of a certain city; to trace the windings of a river toits source, or delineate the aspect of a pleasant mountain; to calculate thefineness of the silkworm's threads, and arrange the gaudy colours ofbutterflies; in short, to pursue matter through its infinite divisions, andwander in its dark labyrinths, is the employment of the philosophy in vogue. Butsurely the energies of intellect are more worthy our concern than the operationsof sense; and the science of universals, permanent and fixed, must be superiorto the knowledge of particulars, fleeting and frail. Where is a sensible objectto be found, which abides for a moment the same; which is not either rising toperfection, or verging to decay; which is not mixed and confused with itscontra