The Translator’s Preface: To the Readers

Had honor or applause and not the publick advantage of English Readers been the design of this Undertaking, the consideration of the common Fate of Translations had discouraged Me from permitting this even to have seen the light; for meer Versions do alwayes carry with them this Property, that if not well done they may much disgrace, but if well, not much commend the doers.

If I had undertaken this work for honor or applause rather than the benefit of English Readers, I would have hesitated. The usual fate of translations would have discouraged me from allowing this one to be published at all. For translations always have this feature: done poorly, they may bring their translators great disgrace. But done well, they bring their translators little praise.

And certainly I might well have expected the same chance, had this been the Translation of an History, Play or Romance; wherein there is requisite not onely a bare version but a conformation of Idiom and language, manner and customary expression; But the nature of this present Work will not admit of the like liberty, and therefore, I hope, amongst Judicious Readers it may be exempt from the common Fate of Translations; for if we look upon it as a Philosophical or Metaphysical Tract, or rather as (really it is) a Physico-Mathematical Argumentation, we shall find that a great strictness of Expression is requisite to be observed therein. So that had a Translator taken upon him to use his own liberty of Phrase, he would thereby have endanger’d the sense and force of the Arguments; for Politeness of language might as well be expected in a Translation of Euclide as in this. And all that are acquainted with this famous Authors design, do very well know, that it was his intention in these Meditations Mathematically to demonstrate, that there is a God, and that mans mind is incorporeal. And it was his opinion, that metaphysicks may as clearly be demonstrated as mathematicks, as witness his expression in the Dedicatory Epistle of this Work to the Sorbone Doctors, Eas (Rationes scilicet) quibus hic utor certitudine & evidentiâ Geometricas æquare, vel etiam superare existimem; That he reputed his Arguments used in these Meditations, to equal if not excell Geometrical certainty.

And certainly I might well have expected the same fate had I translated a history, play, or romance. Such works require more than a straightforward translation. They also require adjustments to idiom, language, style, and customary expressions. But the nature of this work does not allow such freedom. So I hope that discerning readers may spare it the usual fate of translations. We may regard it as a philosophical or metaphysical treatise. Or rather, we should regard it as what it really is: an argument in physics and mathematics. Either way, we will find that its wording requires great precision. So if a translator had taken liberties with the phrasing, he would have risked weakening or distorting the arguments. Elegant language might as reasonably be expected in a translation of Euclide as in this work. And everyone familiar with this famous author's purpose knows what he intended in these Meditations. He intended to demonstrate mathematically that God exists and that the human mind is not physical. He also believed that metaphysical truths could be demonstrated as clearly as mathematical ones. His statement in this work's dedicatory letter to the Sorbone Doctors confirms this belief: I believe the arguments I use here equal or even surpass geometrical arguments in certainty and clarity. In other words, he considered the arguments in these Meditations to equal, if not exceed, geometrical certainty.

And this, I suppose, is sufficient to make the Reader, not expect herein any smoothness of phrase or quaintness of Expression; what is here delivered in English is immediately taken, as it is naturally in the Original. The words, we hope, may be apposite enough, and fit to express what is here designed, and I think it a derogation from the Authors skill to draw the Picture of his mind in any other Colours, than what his own Copy expresses.

I suppose this is enough to tell the reader not to expect polished phrasing or elegant expressions here. The English follows the original directly, preserving its natural form. We hope the words are suitable and convey the intended meaning. I think it would undervalue the author’s skill to paint his mind in colors other than those he himself used.

Thus far in vindication of the Philosophical plain stile and rough Language of the following Translation. I shall add a line or two, first relating to the Readers, secondly of the Author, and lastly of the Meditations themselves, together with the Motives which excited me to this Work.

So much for my defense of the plain philosophical style and rough language of the translation that follows. I will add a few words, first about the readers, then about the author, and finally about the Meditations themselves. I will also explain what prompted me to undertake this work.

As to the Readers, ’tis, I suppose, so evident that candour of mind, and freedome from prejudice is requisite to all that desire to advantage themselves by reading other mens notions, that it need not be here insisted on with much earnestness; yet considering the Antiquity of this subject, and the novelty of the Arguments here produced, it seems to be more than ordinarily requisite for an impartial perusal of the ensuing Tract. Neither are the following Meditations to be slightly passed over, but with diligence and attention to be read; for as in mathematical demonstration, the careless missing of any one single Position may render the Conclusion obscure and sometimes inconsequent, so in these metaphysical Demonstrations, which (as, before has been noted from the illustrious Author thereof) for certainty do equal, if not excel Geometrical Propositions, the slight attention to any one particular Argument may frustrate the design of the whole discourse.

As for readers, I suppose one requirement is obvious to all who hope to benefit from reading other people’s ideas. They must be open-minded and free from prejudice. There is no need to stress this requirement at length here. Yet the subject’s age and the novelty of the arguments presented here make an impartial reading especially necessary. The following Meditations must not be skimmed, but read carefully and attentively. In a mathematical proof, carelessly overlooking even one statement may make the conclusion unclear or sometimes unsupported. The same applies to these metaphysical proofs. As already noted from their distinguished author, their certainty equals, if not exceeds, that of geometrical propositions. So failing to give any single argument proper attention may defeat the purpose of the entire discussion.

The Reasoning therefore here being close and solid, and (as in Mathematicks) the knowledge of the latter depending on the knowledge of what went before, ’tis the duty of every Reader seriously to attend the Particulars, as also the connexion of the whole. Let him weigh the Arguments and perpend the Conclusions, and after a clear and distinct Knowledge, lett him pass his judgement.

The reasoning here is therefore tightly connected and sound. As in mathematics, understanding later points depends on understanding earlier ones. Every reader must therefore carefully consider each detail and how the whole argument fits together. Let the reader weigh the arguments and consider the conclusions carefully. Only after gaining a clear and distinct understanding should the reader pass judgment.

And to this end I shall make it my request to every Reader, that he would not be content with a single perusal of the following Discourses, but that he would often repeat his reading them over; for by this means the force of those Arguments, which at first may by chance escape the most diligent and attentive Peruser, by a second or third Essay may offer themselves more fully to his Consideration. This was the desire of our Author in an other of his pieces, I mean his Principles of Philosophy, which I am sure do not require so strict an attention of mind, as these abstracted speculations; and therefore if it were his Request in that case, we may Reasonably think that ’twas no less his desire in this.

To this end, I ask every reader not to read the following discourses just once, but to reread them often. Even the most careful and attentive reader may initially miss the force of some arguments. But on a second or third reading, the force of those arguments may become clearer. Our author asked readers to do the same in another of his works, his Principles of Philosophy. I am sure that work does not demand as much concentration as these abstract reflections. So if he made that request for his Principles of Philosophy, we can reasonably think he wanted no less here.

When we come to speak of the Incomparable Author of these Meditations, we have reason to lament our own Ignorance, and to blame the Ingratitude of the Age wherein he lived, for not transmitting to Posterity more certain and ample Records of the Life and Conversation of this Excellent Philosopher, all that has been Written in this kind gives us only so much light into the Life of this Prodigious Man, as may make us wish for more; imparting which, I shall recommend the Readers to a further enquiry into the inward Thoughts, (largly discover’d in the Writings) of our Famous Author, of whose outward actions and condition we have so small knowledge.

When we speak of the incomparable author of these Meditations, we have reason to regret how little we know. We must also blame the ingratitude of his age. It failed to leave future generations more reliable and detailed accounts of this outstanding philosopher’s life and dealings with others. All that has been written about this remarkable man’s life tells us only enough to make us wish for more. As I share what we know, I will encourage readers to look further into our famous author’s inner thoughts. His writings reveal those thoughts at length, though we know so little about his outward actions and circumstances.

Renatus Des-Cartes was born on the last day of March in the year 1596. at Tours, or at Castrum Eraldum a Town near Tours in France; He came of an Antient and Noble Family, being by Descent Lord of Perron, His Father was a Senator of his Country, and a Man of no mean estate, leaving to this his only Son by a second Wife between six and seven thousand pounds a year.

Renatus Des-Cartes was born on March 31, 1596, at Tours or at Castrum Eraldum, a town near Tours in France. He came from an old and noble family and held the hereditary title of Lord of Perron. His father was a senator in his country and a wealthy man. He left Des-Cartes, his only son by his second wife, between six and seven thousand pounds a year.

He was Educated in his younger years according to the manner of his Country (and as he himself recommends in one of his Epistles, viz. Epist. 90. partis secundæ to One for the Instruction of his Son) in the Aristotelian principles of Philosophy, a whole course whereof he had run through at the Age of seventeen in the Schools of Flexia, or La Flesche a Town in the Province of Anjou, famous for the Colledge of Jesuites there establish’d by Henry the 4th.

In his youth, he was educated according to his country’s custom, following the Aristotelian principles of philosophy. He himself recommends this education in one of his letters (Epist. 90. partis secundæ), advising someone on educating his son. By seventeen, he had completed a full course in Aristotelian philosophy at the schools of Flexia, or La Flesche. This town in the Province of Anjou was famous for the Jesuit college established there by Henry the 4th.

But to this he did not Continue long devoted, giving early testimonies of his dislike to the unsatisfactory Notions, and verbose emptiness of the Peripatetick Philosophy; He used therefore his utmost endeavours (as he himself testifies in his Dissertatio de Methodo) to get loose from those Chains and Fetters of Mind to which the weakness of his tender years had subjected him.

But he did not remain devoted to this for long. Early on, he showed his dislike for the unsatisfactory ideas and wordy emptiness of Peripatetick Philosophy. So he did everything he could to escape the mental chains and shackles imposed by the weakness of his youth. He describes these efforts himself in his Dissertatio de Methodo.

To this end he betook himself to a long course of Travel, that by the variety of Objects, which he was likely to meet with in his journeys, the memory of his past Notions might be blotted out; In his travel he applied himself much to the study of the Art Military, and Mathematicks; In the latter he has left the World large testimonies of his Excellence in his Book of Geometry; and in the former we have reason to believe him most expert, for He was personally present at some Sieges and Battles both in France and Germany, as particularly at the Siege of Rochel, of Gava near Genoa, of Breda, at the Battle of Prague, &c. so that we may conclude that he had a Genius fitted (according to the Motto of the noble Sir W. Raliegh) Tam Marti, quam Mercurio, For the Pike as well as Pen. And as the Glorious Roman Emperour became a Cæsar by his Book as well as Sword, by the Conquests of his mind as well as those of his arm; so our Famous Author was Ex Utroque Clarus.

To this end, he set out on a long period of travel. He hoped the varied sights he would likely encounter would erase the memory of his former ideas. During his travels, he devoted much time to studying military science and mathematics. In mathematics, his Book of Geometry has given the world ample evidence of his excellence. In military science, we have reason to believe he was highly skilled. He was personally present at some sieges and battles in both France and Germany. These included the sieges of Rochel, Gava near Genoa, and Breda, and the Battle of Prague, among others. So we may conclude that his talents suited him to both war and learning. In the motto of the noble Sir W. Raliegh, he was Tam Marti, quam Mercurio, suited to pike and pen alike. And just as the glorious Roman emperor became a Cæsar through his book as well as his sword, so did our famous author earn distinction in both. The emperor's conquests were those of his mind as well as his arm. Our author, too, was Ex Utroque Clarus, renowned for both.

In his Travels he spent many years, in all which time he was not Idle, but highly improved himself by his converse with the Beaux Esprits, which he met with in several Regions he visited; The first Place he betook himself to, was Italy, then he went into Denmark, Germany, Hungary, &c. And after a Long but advantagious Peregrination he return’d to Amsterdam, where he intended to take up his Rest, had he not been called by the French King upon very Honourable terms to Paris; During his Continuance there he so order’d his annual Revenue, that he might be supplied by the hands of a Friend wherever he was. He staid at Paris three years, and then retired Himself to a solitary village in Holland called Egmond, where he lived twenty five years, during which time he apply’d himself wholly to the Restauration of true Philosophy, wherein he gave the World such mighty testimonies of his Excellence, that in a short time he became celebrated in the mouths of all Learned Men. Neither were the Courts of Princes silent in his deserved Praises; for after a Retirement of twenty five years he was Invited by Christina Queen of Sweedland to her Court; Thither upon the intreaty of this brave and Learned Princess he betook himself, where he had not continued Long before he was struck with a Peripneumonia or Inflammation of the Lungs (contracted, as it is thought by the long Discourses which he used to hold bare headed with the Queen, continuing them sometimes till far in the Night,) of which unhappy distemper he Died the seventh Day after he sicken’d.

He spent many years traveling, and throughout that time he was never idle. He greatly improved himself through conversations with the brilliant minds he met in the various regions he visited. He first went to Italy, then to Denmark, Germany, Hungary, and other places. After a long but rewarding journey, he returned to Amsterdam, where he intended to settle. But the French King summoned him to Paris on very honorable terms. While in Paris, he arranged for a friend to send him his yearly income wherever he might be. He stayed in Paris for three years, then withdrew to a secluded village in Holland called Egmond. He lived there for twenty-five years, devoting himself entirely to restoring true philosophy. His work gave the world such powerful evidence of his excellence that all learned men soon spoke of his achievements. Nor were royal courts silent in their well-deserved praise of him. After twenty-five years of seclusion, Christina, Queen of Sweedland, invited him to her court. At the request of this noble and learned princess, he went there. Before long, he developed pneumonia, an inflammation of the lungs. The illness was thought to have resulted from his long conversations with the Queen. During these conversations, he kept his head uncovered, sometimes talking until late into the night. He died from this unfortunate illness on the seventh day after falling sick.

Thus Expired this Wonder of his Own and succeeding Ages, desired and lamented by all men, Æqual’d by none. He was buried in a costly Monument consisting of four sides, upon which were inscribed Epitaphs; bestow’d upon him by many Renown’d Persons.

So died this marvel of his own and later ages. All people missed and mourned him, and none equaled him. He was buried in an expensive, four-sided monument. Its sides bore epitaphs written in his honor by many renowned people.

What shall we now say sufficient to express our Grief for the untimely Decease of this Worthy Philosopher? But Especially what shall we now do to recover our Loss? Let us endeavour to Redeem what we have lost by well Husbanding and careful improvement of what is left; which may be done in Part by a Diligent Perusal of the Works written by this Excellent Author; This, This only is the way of Reviving him again, and of giving him Immortality in spight of his untimely Fate. And so let him for ever live celebrated by the Deserved Praises of all ingenious Enquirers after truth, and Learning.

What can we now say to express fully our grief at the untimely death of this worthy philosopher? But above all, what can we now do to recover our loss? Let us try to make up for what we have lost by carefully preserving and developing what remains. We can do so in part by reading this excellent author's works closely. Reading his works, and only reading his works, can bring him back to life and make him immortal despite his untimely death. And so may he live forever, celebrated with the praise he deserves from all thoughtful seekers of truth and learning.

Let us therefore cast our eye upon the Present Work of this extroardinary Philosopher, and therein let us admire his profound Judgment and vigorous Fancy, for if we seriously consider it, we shall hardly find a more solid close piece of Reasoning either in this or Foregoing ages; Here, what was commonly asserted without proof, is not only proved but Mathematically Demonstrated, viz. That God is the Fountain and Original of Truth; His sharp Wit, like Hannibals Vinegar, hath eaten thro the Mazing and overtowring hills of Errors, a Plain and Pleasant Way to the Divine seat of Knowledge.

Let us therefore look at this extraordinary philosopher’s present work and admire his deep judgment and powerful imagination. For if we consider the work seriously, we shall hardly find more solid, tightly reasoned arguments in this or earlier ages. Here, what was commonly claimed without proof is not only proved but demonstrated mathematically: God is the source and origin of truth. The philosopher’s sharp mind, like Hannibal’s vinegar, has eaten through the bewildering, towering mountains of error. In doing so, his mind has opened a clear and pleasant path to the divine seat of knowledge.

In fine, such is the Excellence of these six Meditations, that I cannot resemble his Performance herein better than to the Six Days Work of the Supream Architect; and certainly next to the Creation of All things out of Nothing, the Restauration of Truth out of Errors is the most Divine Work; so that (with Reverence be it spoken) the Incomparable Des-Cartes does hereby deserve as it were the name of a Creatour. In the first Meditation we are Presented with a Rude and Indigested Chaos of Errours and Doubts, till the Divine spirit of the Noble Des-Cartes (pardon the Boldness of the Expression) moves upon the confused face of these Waters, and thereout produces some clear and distinct Light; by which Sun-shine he proceeds to bring forth and cherish other Branches of Truth; Till at last by a six Days Labour he Establishes this Fair Fabrick (as I may call it) of the Intellectual World on foundations that shall never be shaken. Then sitting down with rest and satisfaction he looks upon this his Off-spring and Pronounces it Good.

In short, these six Meditations are so excellent that I can find no better comparison for Des-Cartes’s achievement. It resembles the Supreme Architect’s six days of work. After creating all things from nothing, restoring truth from error is certainly the most divine work. So, speaking with reverence, the incomparable Des-Cartes deserves, as it were, the name of creator. The first Meditation presents us with a raw, unformed chaos of errors and doubts. Then the divine spirit of the noble Des-Cartes moves over the confused surface of these waters. Forgive the boldness of that expression. From those waters, he produces some clear and distinct light. By that sunshine, he goes on to bring forth and nurture other branches of truth. Finally, after six days of labor, he establishes the beautiful structure, as I may call it, of the intellectual world. He sets that structure on foundations that will never be shaken. Then, sitting down in rest and satisfaction, he looks upon his offspring and pronounces it good.

These Things Consider’d, I need not make any long Apologies for my undertaking a translation thereof; The excellency of the Original is sufficient to vindicate my endeavours to present the English World with a Copy, and he that shall blame my Intentions of Communicating the Methods of Truth to those that have only the English Tongue, may as well find fault with those English that propagate the Christian Religion among savage Indians, and translate the Scriptures into their Language, because they have not the English Tongue. To understand Latin is no (or at most a very small) part of Learning, and that which certainly every Cobler in Rome was once endow’d with; and therefore must there then be no translations out of Greek into Latin? I doubt not, but there are many Persons in our Nations, who tho wanting Latin, are notwithstanding very capable of the most abstracted speculations; the late disturbances of our Kingdomes occasion’d many Youths, who were then in a fair way of Instruction, to forsake their learning, and divert their intentions from Literature to Arms, and yet many of these have afterwards become Men of extraordinary nary abilities and qualifications for learning notwithstanding their deficiency in the Roman Tongue. And I see no Reason why it should not be the desire, and consequently the endeavour of every true English man, to make his language as universal as is now the French, into which the best Books in all sorts of Learning, both Poetry and Prose, are daily translated out of all languages, but especially out of Greek and Latine. Among which these Meditations are to be found, entituled, Les Meditations Metaphysiques De Rene Des Cartes touchant la Premiere Philosophie. This was translated out of the Authors Latine into French by Monsieur le D. D. L. N. S. The several Objections also, which were made by divers learned Persons against these Meditations, with the Authors Answers, were translated into French by M. B. L. R. And, I hope, no one will assert, that the French are more fit to receive those metaphysical Notions delivered herein than the English Nation.

With these things in mind, I need not offer a lengthy defense of my decision to translate this work. The excellence of the original is enough to justify my efforts to give English readers a translation. Some may blame me for sharing methods of finding truth with people who know only English. They might as well criticize English people who spread Christianity among savage Indians and translate the Scriptures into their language. By that reasoning, the Indians’ lack of English would be grounds for denying them a translation. Knowing Latin is no part of learning, or at most a very small part. Every cobbler in Rome once knew Latin. Should there therefore have been no translations from Greek into Latin? I have no doubt that many people in our nations can grasp the most abstract ideas, although they lack Latin. The recent upheavals in our kingdoms led many young people to abandon their studies for military life. Those young people had been making good progress in their education. Yet many later became men of extraordinary ability and aptitude for learning, despite their lack of Latin. And I see no reason why every true Englishman should not want to make his language as widespread as French. That desire should lead him to work toward that goal. The best books in every field of learning, both poetry and prose, are translated into French daily. These translations come from all languages, but especially Greek and Latin. These Meditations are among those books, under the title Les Meditations Metaphysiques De Rene Des Cartes touchant la Premiere Philosophie. Monsieur le D. D. L. N. S. translated the work from the author’s Latin into French. M. B. L. R. also translated the objections raised by various learned people against these Meditations, together with the author’s replies. And I hope no one will claim that the French are better suited than the English to understand these metaphysical ideas.

But ’twas none of the smallest motives I had to this undertaking, that tho some famous English Authours have taken notice of the Arguments here produced (for the proof of a Deity drawn from the Idea we have of God in our Mind, &c.) Particularly the most excellent and learned Dr. Stillingfleet in the first Chapter of the third Book in his Origines Sacræ, who refers his Readers to a further search into these Meditations in the 400 page of that Discourse; as also the Reverend Dr. Henry More in his Antidote against Atheism, and more fully in his Appendix annex’d thereto, hath treated of our Authors demonstration; and yet nothing of the genuine original from whence they have borrowed all their Copies (tho some of them drawn in a larger size, yet I question whether so expressive) nothing of our Authors proper management hath ever appear’d in English. Those that assert these Arguments to have been long before thought upon by some of the Fathers, I shall refer to our Authors just vindication of himself in his several Answers to Objections made against these Discourses.

But one of my strongest reasons for undertaking this work was the following. Some famous English authors have discussed the arguments presented here (for proving God’s existence from our idea of God, etc.). In particular, the excellent and learned Dr. Stillingfleet discusses them in the first chapter of Book Three of Origines Sacræ. On page 400 of that work, he directs readers to these Meditations for further study. The Reverend Dr. Henry More also discusses our author’s demonstration in his Antidote against Atheism, and more fully in its Appendix. Yet the original from which these writers borrowed all their versions has never appeared in English. Some of their versions are more extensive, though I question whether they express the arguments as well. Our author’s own presentation has never appeared in English. Some maintain that certain Fathers had thought of these arguments long before. I refer those readers to our author’s rightful defense of himself in his various replies to objections against these Meditations.

And here I shall dismiss the Reader detaining him no longer from that satisfaction which he may reasonably expect from the perusal of the following Meditations; this Translation is dedicated to no one in particular, but is humbly submitted to the moderate censure of all candid Readers, by

I will now leave the reader to enjoy the satisfaction they may reasonably expect from reading the following Meditations. This translation is dedicated to no one in particular, but is humbly offered for fair judgment by all open-minded readers, by

Dublin Feb. 19. 1679/80.

Dublin, February 19, 1679/80.