There must be no barriers to freedom of inquiry. There is no place for dogma in science. The scientist is free, and must be free to ask any question, to doubt any assertion, to seek for any evidence, to correct any errors. ... Our political life is also predicated on openness. We know that the only way to avoid error is to detect it and that the only way to detect it is to be free to inquire. And we know that as long as men are free to ask what they must, free to say what they think, free to think what they will, freedom can never be lost, and science can never regress.

It is not only by the questions we have answered that progress may be measured, but also by those we are still asking. The passionate controversies of one era are viewed as sterile preoccupations by another, for knowledge alters what we seek as well as what we find.

And first, for those things which seem common. Let men bear in mind that hitherto they have been accustomed to do no more than refer and adapt the causes of things which rarely happen to such as happen frequently, while of those which happen frequently they never ask the cause, but take them as they are for granted. And therefore they do not investigate the causes of weight, of the rotation of heavenly bodies, of heat, cold, light, hardness, softness, rarity, density, liquidity, solidity, animation, inanimation, similarity, dissimilarity, organization, and the like; but admitting these as self-evident and obvious, they dispute and decide on other things of less frequent and familiar occurrence.

But I, who am well aware that no judgment can be passed on uncommon or remarkable things, much less anything new brought to light, unless the causes of common things, and the causes of those causes, be first duly examined and found out, am of necessity compelled to admit the commonest things into my history. Nay, in my judgment philosophy has been hindered by nothing more than this, that things of familiar and frequent occurrence do not arrest and detain the thoughts of men, but are received in passing without any inquiry into their causes; insomuch that information concerning things which are not known is not oftener wanted than attention concerning things which are.

And so they say that Uncle Paul knows any number of stories. He investigates, he observes for himself. When he walks in his garden he is seen now and then to stop before the hive, around which the bees are humming, or under the elder bush, from which the little flowers fall softly, like flakes of snow; sometimes he stoops to the ground for a better view of a little crawling insect, or a blade of grass just pushing into view. What does he see? What does he observe? Who knows? They say, however, that there comes to his beaming face a holy joy, as if he had just found himself face to face with some secret of the wonders of God. It makes us feel better when we hear stories that he tells at these moments; we feel better, and furthermore we learn a number of things that some day may be very useful to us.

“I approve of your wanting true stories,” said he. “You will find in them at the same time the marvelous, which pleases so much at your age, and also the useful, with which even at your age you must concern yourselves, in preparation for after life. Believe me, a true story is much more interesting than a tale in which ogres smell fresh blood and fairies change pumpkins into carriages and lizards into lackeys. And could it be otherwise? Compared with truth, fiction is but a pitiful trifle; for the former is the work of God, the latter the dream of man.