No More Learning

(1) Poesy is a part of learning in measure of words, for the most
part restrained, but in all other points extremely licensed, and doth
truly refer to the imagination; which, being not tied to the laws of
matter, may at pleasure join that which nature hath severed, and sever
that which nature hath joined, and so make unlawful matches and divorces
of things—_Pictoribus atque poetis_, &c. It is taken in two senses in
respect of words or matter. In the first sense, it is but a character of
style, and belongeth to arts of speech, and is not pertinent for the
present. In the latter, it is—as hath been said—one of the principal
portions of learning, and is nothing else but feigned history, which may
be styled as well in prose as in verse.

(2) The use of this feigned history hath been to give some shadow of
satisfaction to the mind of man in those points wherein the nature of
things doth deny it, the world being in proportion inferior to the soul;
by reason whereof there is, agreeable to the spirit of man, a more ample
greatness, a more exact goodness, and a more absolute variety, than can
be found in the nature of things. Therefore, because the acts or events
of true history have not that magnitude which satisfieth the mind of man,
poesy feigneth acts and events greater and more heroical. Because true
history propoundeth the successes and issues of actions not so agreeable
to the merits of virtue and vice, therefore poesy feigns them more just
in retribution, and more according to revealed Providence. Because true
history representeth actions and events more ordinary and less
interchanged, therefore poesy endueth them with more rareness and more
unexpected and alternative variations. So as it appeareth that poesy
serveth and conferreth to magnanimity, morality and to delectation. And
therefore, it was ever thought to have some participation of divineness,
because it doth raise and erect the mind, by submitting the shows of
things to the desires of the mind; whereas reason doth buckle and bow the
mind unto the nature of things. And we see that by these insinuations
and congruities with man’s nature and pleasure, joined also with the
agreement and consort it hath with music, it hath had access and
estimation in rude times and barbarous regions, where other learning
stood excluded.

(3) The division of poesy which is aptest in the propriety thereof
(besides those divisions which are common unto it with history, as
feigned chronicles, feigned lives, and the appendices of history, as
feigned epistles, feigned orations, and the rest) is into poesy
narrative, representative, and allusive. The narrative is a mere
imitation of history, with the excesses before remembered, choosing for
subjects commonly wars and love, rarely state, and sometimes pleasure or
mirth. Representative is as a visible history, and is an image of
actions as if they were present, as history is of actions in nature as
they are (that is) past. Allusive, or parabolical, is a narration
applied only to express some special purpose or conceit; which latter
kind of parabolical wisdom was much more in use in the ancient times, as
by the fables of Æsop, and the brief sentences of the seven, and the use
of hieroglyphics may appear. And the cause was (for that it was then of
necessity to express any point of reason which was more sharp or subtle
than the vulgar in that manner) because men in those times wanted both
variety of examples and subtlety of conceit. And as hieroglyphics were
before letters, so parables were before arguments; and nevertheless now
and at all times they do retain much life and rigour, because reason
cannot be so sensible nor examples so fit.

(4) But there remaineth yet another use of poesy parabolical, opposite to
that which we last mentioned; for that tendeth to demonstrate and
illustrate that which is taught or delivered, and this other to retire
and obscure it—that is, when the secrets and mysteries of religion,
policy, or philosophy, are involved in fables or parables. Of this in
divine poesy we see the use is authorised. In heathen poesy we see the
exposition of fables doth fall out sometimes with great felicity: as in
the fable that the giants being overthrown in their war against the gods,
the earth their mother in revenge thereof brought forth Fame:

“Illam terra parens, ira irritat Deorum,
Extremam, ut perhibent, Cœo Enceladoque soroem,
Progenuit. ”

Expounded that when princes and monarchs have suppressed actual and open
rebels, then the malignity of people (which is the mother of rebellion)
doth bring forth libels and slanders, and taxations of the states, which
is of the same kind with rebellion but more feminine. So in the fable
that the rest of the gods having conspired to bind Jupiter, Pallas called
Briareus with his hundred hands to his aid: expounded that monarchies
need not fear any curbing of their absoluteness by mighty subjects, as
long as by wisdom they keep the hearts of the people, who will be sure to
come in on their side. So in the fable that Achilles was brought up
under Chiron, the centaur, who was part a man and part a beast, expounded
ingeniously but corruptly by Machiavel, that it belongeth to the
education and discipline of princes to know as well how to play the part
of a lion in violence, and the fox in guile, as of the man in virtue and
justice. Nevertheless, in many the like encounters, I do rather think
that the fable was first, and the exposition devised, than that the moral
was first, and thereupon the fable framed; for I find it was an ancient
vanity in Chrysippus, that troubled himself with great contention to
fasten the assertions of the Stoics upon the fictions of the ancient
poets; but yet that all the fables and fictions of the poets were but
pleasure and not figure, I interpose no opinion. Surely of these poets
which are now extant, even Homer himself (notwithstanding he was made a
kind of scripture by the later schools of the Grecians), yet I should
without any difficulty pronounce that his fables had no such inwardness
in his own meaning. But what they might have upon a more original
tradition is not easy to affirm, for he was not the inventor of many of
them.

(5) In this third part of learning, which is poesy, I can report no
deficience; for being as a plant that cometh of the lust of the earth,
without a formal seed, it hath sprung up and spread abroad more than any
other kind. But to ascribe unto it that which is due, for the expressing
of affections, passions, corruptions, and customs, we are beholding to
poets more than to the philosophers’ works; and for wit and eloquence,
not much less than to orators’ harangues. But it is not good to stay too
long in the theatre. Let us now pass on to the judicial place or palace
of the mind, which we are to approach and view with more reverence and
attention.

V. (1) The knowledge of man is as the waters, some descending from above,
and some springing from beneath: the one informed by the light of nature,
the other inspired by divine revelation. The light of nature consisteth
in the notions of the mind and the reports of the senses; for as for
knowledge which man receiveth by teaching, it is cumulative and not
original, as in a water that besides his own spring-head is fed with
other springs and streams. So then, according to these two differing
illuminations or originals, knowledge is first of all divided into
divinity and philosophy.

(2) In philosophy the contemplations of man do either penetrate unto God,
or are circumferred to nature, or are reflected or reverted upon himself.
Out of which several inquiries there do arise three knowledges—divine
philosophy, natural philosophy, and human philosophy or humanity. For
all things are marked and stamped with this triple character—the power of
God, the difference of nature and the use of man. But because the
distributions and partitions of knowledge are not like several lines that
meet in one angle, and so touch but in a point, but are like branches of
a tree that meet in a stem, which hath a dimension and quantity of
entireness and continuance before it come to discontinue and break itself
into arms and boughs; therefore it is good, before we enter into the
former distribution, to erect and constitute one universal science, by
the name of _philosophia prima_, primitive or summary philosophy, as the
main and common way, before we come where the ways part and divide
themselves; which science whether I should report as deficient or no, I
stand doubtful. For I find a certain rhapsody of natural theology, and
of divers parts of logic; and of that part of natural philosophy which
concerneth the principles, and of that other part of natural philosophy
which concerneth the soul or spirit—all these strangely commixed and
confused; but being examined, it seemeth to me rather a depredation of
other sciences, advanced and exalted unto some height of terms, than
anything solid or substantive of itself. Nevertheless I cannot be
ignorant of the distinction which is current, that the same things are
handled but in several respects. As for example, that logic considereth
of many things as they are in notion, and this philosophy as they are in
nature—the one in appearance, the other in existence; but I find this
difference better made than pursued. For if they had considered
quantity, similitude, diversity, and the rest of those extern characters
of things, as philosophers, and in nature, their inquiries must of force
have been of a far other kind than they are. For doth any of them, in
handling quantity, speak of the force of union, how and how far it
multiplieth virtue? Doth any give the reason why some things in nature
are so common, and in so great mass, and others so rare, and in so small
quantity? Doth any, in handling similitude and diversity, assign the
cause why iron should not move to iron, which is more like, but move to
the loadstone, which is less like? Why in all diversities of things
there should be certain participles in nature which are almost ambiguous
to which kind they should be referred? But there is a mere and deep
silence touching the nature and operation of those common adjuncts of
things, as in nature; and only a resuming and repeating of the force and
use of them in speech or argument. Therefore, because in a writing of
this nature I avoid all subtlety, my meaning touching this original or
universal philosophy is thus, in a plain and gross description by
negative: “That it be a receptacle for all such profitable observations
and axioms as fall not within the compass of any of the special parts of
philosophy or sciences, but are more common and of a higher stage. ”

(3) Now that there are many of that kind need not be doubted. For
example: Is not the rule, _Si inœqualibus æqualia addas_, _omnia erunt
inæqualia_, an axiom as well of justice as of the mathematics? and is
there not a true coincidence between commutative and distributive
justice, and arithmetical and geometrical proportion? Is not that other
rule, _Quæ in eodem tertio conveniunt_, _et inter se conveniunt_, a rule
taken from the mathematics, but so potent in logic as all syllogisms are
built upon it? Is not the observation, _Omnia mutantur_, _nil interit_,
a contemplation in philosophy thus, that the _quantum_ of nature is
eternal? in natural theology thus, that it requireth the same omnipotency
to make somewhat nothing, which at the first made nothing somewhat?
according to the Scripture, _Didici quod omnia opera_, _quœ fecit Deus_,
_perseverent in perpetuum_; _non possumus eis quicquam addere nec
auferre_. Is not the ground, which Machiavel wisely and largely
discourseth concerning governments, that the way to establish and
preserve them is to reduce them _ad principia_—a rule in religion and
nature, as well as in civil administration? Was not the Persian magic a
reduction or correspondence of the principles and architectures of nature
to the rules and policy of governments? Is not the precept of a
musician, to fall from a discord or harsh accord upon a concord or sweet
accord, alike true in affection? Is not the trope of music, to avoid or
slide from the close or cadence, common with the trope of rhetoric of
deceiving expectation? Is not the delight of the quavering upon a stop
in music the same with the playing of light upon the water?

“Splendet tremulo sub lumine pontus. ”

Are not the organs of the senses of one kind with the organs of
reflection, the eye with a glass, the ear with a cave or strait,
determined and bounded? Neither are these only similitudes, as men of
narrow observation may conceive them to be, but the same footsteps of
nature, treading or printing upon several subjects or matters. This
science therefore (as I understand it) I may justly report as deficient;
for I see sometimes the profounder sort of wits, in handling some
particular argument, will now and then draw a bucket of water out of this
well for their present use; but the spring-head thereof seemeth to me not
to have been visited, being of so excellent use both for the disclosing
of nature and the abridgment of art.

VI. (1) This science being therefore first placed as a common parent like
unto Berecynthia, which had so much heavenly issue, _omnes cœlicolas_,
_omnes supera alta tenetes_; we may return to the former distribution of
the three philosophies—divine, natural, and human. And as concerning
divine philosophy or natural theology, it is that knowledge or rudiment
of knowledge concerning God which may be obtained by the contemplation of
His creatures; which knowledge may be truly termed divine in respect of
the object, and natural in respect of the light. The bounds of this
knowledge are, that it sufficeth to convince atheism, but not to inform
religion; and therefore there was never miracle wrought by God to convert
an atheist, because the light of nature might have led him to confess a
God; but miracles have been wrought to convert idolaters and the
superstitious, because no light of nature extendeth to declare the will
and true worship of God. For as all works do show forth the power and
skill of the workman, and not his image, so it is of the works of God,
which do show the omnipotency and wisdom of the Maker, but not His image.
And therefore therein the heathen opinion differeth from the sacred
truth: for they supposed the world to be the image of God, and man to be
an extract or compendious image of the world; but the Scriptures never
vouchsafe to attribute to the world that honour, as to be the image of
God, but only _the work of His hands_; neither do they speak of any other
image of God but man. Wherefore by the contemplation of nature to induce
and enforce the acknowledgment of God, and to demonstrate His power,
providence, and goodness, is an excellent argument, and hath been
excellently handled by divers, but on the other side, out of the
contemplation of nature, or ground of human knowledges, to induce any
verity or persuasion concerning the points of faith, is in my judgment
not safe; _Da fidei quæ fidei sunt_. For the heathen themselves conclude
as much in that excellent and divine fable of the golden chain, “That men
and gods were not able to draw Jupiter down to the earth; but,
contrariwise, Jupiter was able to draw them up to heaven. ” So as we
ought not to attempt to draw down or submit the mysteries of God to our
reason, but contrariwise to raise and advance our reason to the divine
truth. So as in this part of knowledge, touching divine philosophy, I am
so far from noting any deficience, as I rather note an excess; whereunto
I have digressed because of the extreme prejudice which both religion and
philosophy hath received and may receive by being commixed together; as
that which undoubtedly will make an heretical religion, and an imaginary
and fabulous philosophy.

(2) Otherwise it is of the nature of angels and spirits, which is an
appendix of theology, both divine and natural, and is neither inscrutable
nor interdicted. For although the Scripture saith, “Let no man deceive
you in sublime discourse touching the worship of angels, pressing into
that he knoweth not,” &c. , yet notwithstanding if you observe well that
precept, it may appear thereby that there be two things only
forbidden—adoration of them, and opinion fantastical of them, either to
extol them further than appertaineth to the degree of a creature, or to
extol a man’s knowledge of them further than he hath ground. But the
sober and grounded inquiry, which may arise out of the passages of Holy
Scriptures, or out of the gradations of nature, is not restrained. So of
degenerate and revolted spirits, the conversing with them or the
employment of them is prohibited, much more any veneration towards them;
but the contemplation or science of their nature, their power, their
illusions, either by Scripture or reason, is a part of spiritual wisdom.
For so the apostle saith, “We are not ignorant of his stratagems. ” And
it is no more unlawful to inquire the nature of evil spirits, than to
inquire the force of poisons in nature, or the nature of sin and vice in
morality. But this part touching angels and spirits I cannot note as
deficient, for many have occupied themselves in it; I may rather
challenge it, in many of the writers thereof, as fabulous and
fantastical.

VII. (1) Leaving therefore divine philosophy or natural theology (not
divinity or inspired theology, which we reserve for the last of all as
the haven and sabbath of all man’s contemplations) we will now proceed to
natural philosophy. If then it be true that Democritus said, “That the
truth of nature lieth hid in certain deep mines and caves;” and if it be
true likewise that the alchemists do so much inculcate, that Vulcan is a
second nature, and imitateth that dexterously and compendiously, which
nature worketh by ambages and length of time, it were good to divide
natural philosophy into the mine and the furnace, and to make two
professions or occupations of natural philosophers—some to be pioneers
and some smiths; some to dig, and some to refine and hammer. And surely
I do best allow of a division of that kind, though in more familiar and
scholastical terms: namely, that these be the two parts of natural
philosophy—the inquisition of causes, and the production of effects;
speculative and operative; natural science, and natural prudence. For as
in civil matters there is a wisdom of discourse, and a wisdom of
direction; so is it in natural. And here I will make a request, that for
the latter (or at least for a part thereof) I may revive and reintegrate
the misapplied and abused name of natural magic, which in the true sense
is but natural wisdom, or natural prudence; taken according to the
ancient acception, purged from vanity and superstition. Now although it
be true, and I know it well, that there is an intercourse between causes
and effects, so as both these knowledges, speculative and operative, have
a great connection between themselves; yet because all true and fruitful
natural philosophy hath a double scale or ladder, ascendent and
descendent, ascending from experiments to the invention of causes, and
descending from causes to the invention of new experiments; therefore I
judge it most requisite that these two parts be severally considered and
handled.

(2) Natural science or theory is divided into physic and metaphysic;
wherein I desire it may be conceived that I use the word metaphysic in a
differing sense from that that is received. And in like manner, I doubt
not but it will easily appear to men of judgment, that in this and other
particulars, wheresoever my conception and notion may differ from the
ancient, yet I am studious to keep the ancient terms. For hoping well to
deliver myself from mistaking, by the order and perspicuous expressing of
that I do propound, I am otherwise zealous and affectionate to recede as
little from antiquity, either in terms or opinions, as may stand with
truth and the proficience of knowledge. And herein I cannot a little
marvel at the philosopher Aristotle, that did proceed in such a spirit of
difference and contradiction towards all antiquity; undertaking not only
to frame new words of science at pleasure, but to confound and extinguish
all ancient wisdom; insomuch as he never nameth or mentioneth an ancient
author or opinion, but to confute and reprove; wherein for glory, and
drawing followers and disciples, he took the right course. For certainly
there cometh to pass, and hath place in human truth, that which was noted
and pronounced in the highest truth:—_Veni in nomine partis_, _nec
recipits me_; _si quis venerit in nomine suo eum recipietis_. But in
this divine aphorism (considering to whom it was applied, namely, to
antichrist, the highest deceiver), we may discern well that the coming in
a man’s own name, without regard of antiquity or paternity, is no good
sign of truth, although it be joined with the fortune and success of an
_eum recipietis_. But for this excellent person Aristotle, I will think
of him that he learned that humour of his scholar, with whom it seemeth
he did emulate; the one to conquer all opinions, as the other to conquer
all nations. Wherein, nevertheless, it may be, he may at some men’s
hands, that are of a bitter disposition, get a like title as his scholar
did:—

“Felix terrarum prædo, non utile mundo
Editus exemplum, &c. ”

So,

“Felix doctrinæ prædo. ”

But to me, on the other side, that do desire as much as lieth in my pen
to ground a sociable intercourse between antiquity and proficience, it
seemeth best to keep way with antiquity _usque ad aras_; and, therefore,
to retain the ancient terms, though I sometimes alter the uses and
definitions, according to the moderate proceeding in civil government;
where, although there be some alteration, yet that holdeth which Tacitus
wisely noteth, _eadem magistratuum vocabula_.

(3) To return, therefore, to the use and acception of the term metaphysic
as I do now understand the word; it appeareth, by that which hath been
already said, that I intend _philosophia prima_, summary philosophy and
metaphysic, which heretofore have been confounded as one, to be two
distinct things. For the one I have made as a parent or common ancestor
to all knowledge; and the other I have now brought in as a branch or
descendant of natural science. It appeareth likewise that I have
assigned to summary philosophy the common principles and axioms which are
promiscuous and indifferent to several sciences; I have assigned unto it
likewise the inquiry touching the operation or the relative and adventive
characters of essences, as quantity, similitude, diversity, possibility,
and the rest, with this distinction and provision; that they be handled
as they have efficacy in nature, and not logically. It appeareth
likewise that natural theology, which heretofore hath been handled
confusedly with metaphysic, I have enclosed and bounded by itself. It is
therefore now a question what is left remaining for metaphysic; wherein I
may without prejudice preserve thus much of the conceit of antiquity,
that physic should contemplate that which is inherent in matter, and
therefore transitory; and metaphysic that which is abstracted and fixed.
And again, that physic should handle that which supposeth in nature only
a being and moving; and metaphysic should handle that which supposeth
further in nature a reason, understanding, and platform. But the
difference, perspicuously expressed, is most familiar and sensible. For
as we divided natural philosophy in general into the inquiry of causes
and productions of effects, so that part which concerneth the inquiry of
causes we do subdivide according to the received and sound division of
causes. The one part, which is physic, inquireth and handleth the
material and efficient causes; and the other, which is metaphysic,
handleth the formal and final causes.

(4) Physic (taking it according to the derivation, and not according to
our idiom for medicine) is situate in a middle term or distance between
natural history and metaphysic. For natural history describeth the
variety of things; physic the causes, but variable or respective causes;
and metaphysic the fixed and constant causes.

“Limus ut hic durescit, et hæc ut cera liquescit,
Uno eodemque igni. ”

Fire is the cause of induration, but respective to clay; fire is the
cause of colliquation, but respective to wax. But fire is no constant
cause either of induration or colliquation; so then the physical causes
are but the efficient and the matter. Physic hath three parts, whereof
two respect nature united or collected, the third contemplateth nature
diffused or distributed. Nature is collected either into one entire
total, or else into the same principles or seeds. So as the first
doctrine is touching the contexture or configuration of things, as _de
mundo_, _de universitate rerum_. The second is the doctrine concerning
the principles or originals of things. The third is the doctrine
concerning all variety and particularity of things; whether it be of the
differing substances, or their differing qualities and natures; whereof
there needeth no enumeration, this part being but as a gloss or
paraphrase that attendeth upon the text of natural history. Of these
three I cannot report any as deficient. In what truth or perfection they
are handled, I make not now any judgment; but they are parts of knowledge
not deserted by the labour of man.

(5) For metaphysic, we have assigned unto it the inquiry of formal and
final causes; which assignation, as to the former of them, may seem to be
nugatory and void, because of the received and inveterate opinion, that
the inquisition of man is not competent to find out essential forms or
true differences; of which opinion we will take this hold, that the
invention of forms is of all other parts of knowledge the worthiest to be
sought, if it be possible to be found. As for the possibility, they are
ill discoverers that think there is no land, when they can see nothing
but sea. But it is manifest that Plato, in his opinion of ideas, as one
that had a wit of elevation situate as upon a cliff, did descry that
forms were the true object of knowledge; but lost the real fruit of his
opinion, by considering of forms as absolutely abstracted from matter,
and not confined and determined by matter; and so turning his opinion
upon theology, wherewith all his natural philosophy is infected. But if
any man shall keep a continual watchful and severe eye upon action,
operation, and the use of knowledge, he may advise and take notice what
are the forms, the disclosures whereof are fruitful and important to the
state of man. For as to the forms of substances (man only except, of
whom it is said, _Formavit hominem de limo terræ_, _et spiravit in faciem
ejus spiraculum vitæ_, and not as of all other creatures, _Producant
aquæ_, _producat terra_), the forms of substances I say (as they are now
by compounding and transplanting multiplied) are so perplexed, as they
are not to be inquired; no more than it were either possible or to
purpose to seek in gross the forms of those sounds which make words,
which by composition and transposition of letters are infinite. But, on
the other side, to inquire the form of those sounds or voices which make
simple letters is easily comprehensible; and being known induceth and
manifesteth the forms of all words, which consist and are compounded of
them. In the same manner to inquire the form of a lion, of an oak, of
gold; nay, of water, of air, is a vain pursuit; but to inquire the forms
of sense, of voluntary motion, of vegetation, of colours, of gravity and
levity, of density, of tenuity, of heat, of cold, and all other natures
and qualities, which, like an alphabet, are not many, and of which the
essences (upheld by matter) of all creatures do consist; to inquire, I
say, the true forms of these, is that part of metaphysic which we now
define of. Not but that physic doth make inquiry and take consideration
of the same natures; but how? Only as to the material and efficient
causes of them, and not as to the forms. For example, if the cause of
whiteness in snow or froth be inquired, and it be rendered thus, that the
subtle intermixture of air and water is the cause, it is well rendered;
but, nevertheless, is this the form of whiteness? No; but it is the
efficient, which is ever but _vehiculum formæ_. This part of metaphysic
I do not find laboured and performed; whereat I marvel not; because I
hold it not possible to be invented by that course of invention which
hath been used; in regard that men (which is the root of all error) have
made too untimely a departure, and too remote a recess from particulars.

(6) But the use of this part of metaphysic, which I report as deficient,
is of the rest the most excellent in two respects: the one, because it is
the duty and virtue of all knowledge to abridge the infinity of
individual experience, as much as the conception of truth will permit,
and to remedy the complaint of _vita brevis_, _ars longa_; which is
performed by uniting the notions and conceptions of sciences. For
knowledges are as pyramids, whereof history is the basis. So of natural
philosophy, the basis is natural history; the stage next the basis is
physic; the stage next the vertical point is metaphysic. As for the
vertical point, _opus quod operatur Deus à principio usque ad finem_, the
summary law of nature, we know not whether man’s inquiry can attain unto
it. But these three be the true stages of knowledge, and are to them
that are depraved no better than the giants’ hills:—

“Ter sunt conati imponere Pelio Ossam,
Scilicet atque Ossæ frondsum involvere Olympum. ”

But to those which refer all things to the glory of God, they are as the
three acclamations, _Sante_, _sancte_, _sancte_! holy in the description
or dilatation of His works; holy in the connection or concatenation of
them; and holy in the union of them in a perpetual and uniform law. And,
therefore, the speculation was excellent in Parmenides and Plato,
although but a speculation in them, that all things by scale did ascend
to unity. So then always that knowledge is worthiest which is charged
with least multiplicity, which appeareth to be metaphysic; as that which
considereth the simple forms or differences of things, which are few in
number, and the degrees and co-ordinations whereof make all this variety.
The second respect, which valueth and commendeth this part of metaphysic,
is that it doth enfranchise the power of man unto the greatest liberty
and possibility of works and effects. For physic carrieth men in narrow
and restrained ways, subject to many accidents and impediments, imitating
the ordinary flexuous courses of nature. But _latæ undique sunt
sapientibus viæ_; to sapience (which was anciently defined to be _rerum
divinarum et humanarum scientia_) there is ever a choice of means. For
physical causes give light to new invention in _simili materia_. But
whosoever knoweth any form, knoweth the utmost possibility of
superinducing that nature upon any variety of matter; and so is less
restrained in operation, either to the basis of the matter, or the
condition of the efficient; which kind of knowledge Solomon likewise,
though in a more divine sense, elegantly describeth: _non arctabuntur
gressus tui_, _et currens non habebis offendiculum_. The ways of
sapience are not much liable either to particularity or chance.

(7) The second part of metaphysic is the inquiry of final causes, which I
am moved to report not as omitted, but as misplaced. And yet if it were
but a fault in order, I would not speak of it; for order is matter of
illustration, but pertaineth not to the substance of sciences. But this
misplacing hath caused a deficience, or at least a great improficience in
the sciences themselves. For the handling of final causes, mixed with
the rest in physical inquiries, hath intercepted the severe and diligent
inquiry of all real and physical causes, and given men the occasion to
stay upon these satisfactory and specious causes, to the great arrest and
prejudice of further discovery. For this I find done not only by Plato,
who ever anchoreth upon that shore, but by Aristotle, Galen, and others
which do usually likewise fall upon these flats of discoursing causes.
For to say that “the hairs of the eyelids are for a quickset and fence
about the sight;” or that “the firmness of the skins and hides of living
creatures is to defend them from the extremities of heat or cold;” or
that “the bones are for the columns or beams, whereupon the frames of the
bodies of living creatures are built;” or that “the leaves of trees are
for protecting of the fruit;” or that “the clouds are for watering of the
earth;” or that “the solidness of the earth is for the station and
mansion of living creatures;” and the like, is well inquired and
collected in metaphysic, but in physic they are impertinent. Nay, they
are, indeed, but _remoras_ and hindrances to stay and slug the ship from
further sailing; and have brought this to pass, that the search of the
physical causes hath been neglected and passed in silence. And,
therefore, the natural philosophy of Democritus and some others, who did
not suppose a mind or reason in the frame of things, but attributed the
form thereof able to maintain itself to infinite essays or proofs of
Nature, which they term fortune, seemeth to me (as far as I can judge by
the recital and fragments which remain unto us) in particularities of
physical causes more real and better inquired than that of Aristotle and
Plato; whereof both intermingled final causes, the one as a part of
theology, and the other as a part of logic, which were the favourite
studies respectively of both those persons; not because those final
causes are not true and worthy to be inquired, being kept within their
own province, but because their excursions into the limits of physical
causes hath bred a vastness and solitude in that tract. For otherwise,
keeping their precincts and borders, men are extremely deceived if they
think there is an enmity or repugnancy at all between them. For the
cause rendered, that “the hairs about the eyelids are for the safeguard
of the sight,” doth not impugn the cause rendered, that “pilosity is
incident to orifices of moisture—_muscosi fontes_, &c. ” Nor the cause
rendered, that “the firmness of hides is for the armour of the body
against extremities of heat or cold,” doth not impugn the cause rendered,
that “contraction of pores is incident to the outwardest parts, in regard
of their adjacence to foreign or unlike bodies;” and so of the rest, both
causes being true and compatible, the one declaring an intention, the
other a consequence only. Neither doth this call in question or derogate
from Divine Providence, but highly confirm and exalt it. For as in civil
actions he is the greater and deeper politique that can make other men
the instruments of his will and ends, and yet never acquaint them with
his purpose, so as they shall do it and yet not know what they do, than
he that imparteth his meaning to those he employeth; so is the wisdom of
God more admirable, when Nature intendeth one thing and Providence
draweth forth another, than if He had communicated to particular
creatures and motions the characters and impressions of His Providence.
And thus much for metaphysic; the latter part whereof I allow as extant,
but wish it confined to his proper place.

VIII. (1) Nevertheless, there remaineth yet another part of natural
philosophy, which is commonly made a principal part, and holdeth rank
with physic special and metaphysic, which is mathematic; but I think it
more agreeable to the nature of things, and to the light of order, to
place it as a branch of metaphysic. For the subject of it being
quantity, not quantity indefinite, which is but a relative, and belongeth
to _philosophia prima_ (as hath been said), but quantity determined or
proportionable, it appeareth to be one of the essential forms of things,
as that that is causative in Nature of a number of effects; insomuch as
we see in the schools both of Democritus and of Pythagoras that the one
did ascribe figure to the first seeds of things, and the other did
suppose numbers to be the principles and originals of things. And it is
true also that of all other forms (as we understand forms) it is the most
abstracted and separable from matter, and therefore most proper to
metaphysic; which hath likewise been the cause why it hath been better
laboured and inquired than any of the other forms, which are more
immersed in matter. For it being the nature of the mind of man (to the
extreme prejudice of knowledge) to delight in the spacious liberty of
generalities, as in a champaign region, and not in the inclosures of
particularity, the mathematics of all other knowledge were the goodliest
fields to satisfy that appetite. But for the placing of this science, it
is not much material: only we have endeavoured in these our partitions to
observe a kind of perspective, that one part may cast light upon another.

(2) The mathematics are either pure or mixed. To the pure mathematics
are those sciences belonging which handle quantity determinate, merely
severed from any axioms of natural philosophy; and these are two,
geometry and arithmetic, the one handling quantity continued, and the
other dissevered. Mixed hath for subject some axioms or parts of natural
philosophy, and considereth quantity determined, as it is auxiliary and
incident unto them. For many parts of Nature can neither be invented
with sufficient subtlety, nor demonstrated with sufficient perspicuity,
nor accommodated unto use with sufficient dexterity, without the aid and
intervening of the mathematics, of which sort are perspective, music,
astronomy, cosmography, architecture, engineery, and divers others. In
the mathematics I can report no deficience, except it be that men do not
sufficiently understand this excellent use of the pure mathematics, in
that they do remedy and cure many defects in the wit and faculties
intellectual. For if the wit be too dull, they sharpen it; if too
wandering, they fix it; if too inherent in the sense, they abstract it.
So that as tennis is a game of no use in itself, but of great use in
respect it maketh a quick eye and a body ready to put itself into all
postures, so in the mathematics that use which is collateral and
intervenient is no less worthy than that which is principal and intended.
And as for the mixed mathematics, I may only make this prediction, that
there cannot fail to be more kinds of them as Nature grows further
disclosed. Thus much of natural science, or the part of Nature
speculative.

(3) For natural prudence, or the part operative of natural philosophy, we
will divide it into three parts—experimental, philosophical, and magical;
which three parts active have a correspondence and analogy with the three
parts speculative, natural history, physic, and metaphysic. For many
operations have been invented, sometimes by a casual incidence and
occurrence, sometimes by a purposed experiment; and of those which have
been found by an intentional experiment, some have been found out by
varying or extending the same experiment, some by transferring and
compounding divers experiments the one into the other, which kind of
invention an empiric may manage. Again, by the knowledge of physical
causes there cannot fail to follow many indications and designations of
new particulars, if men in their speculation will keep one eye upon use
and practice. But these are but coastings along the shore, _premendo
littus iniquum_; for it seemeth to me there can hardly be discovered any
radical or fundamental alterations and innovations in Nature, either by
the fortune and essays of experiments, or by the light and direction of
physical causes. If, therefore, we have reported metaphysic deficient,
it must follow that we do the like of natural magic, which hath relation
thereunto. For as for the natural magic whereof now there is mention in
books, containing certain credulous and superstitious conceits and
observations of sympathies and antipathies, and hidden proprieties, and
some frivolous experiments, strange rather by disguisement than in
themselves, it is as far differing in truth of Nature from such a
knowledge as we require as the story of King Arthur of Britain, or Hugh
of Bourdeaux, differs from Cæsar’s Commentaries in truth of story; for it
is manifest that Cæsar did greater things _de vero_ than those imaginary
heroes were feigned to do. But he did them not in that fabulous manner.
Of this kind of learning the fable of Ixion was a figure, who designed to
enjoy Juno, the goddess of power, and instead of her had copulation with
a cloud, of which mixture were begotten centaurs and chimeras. So
whosoever shall entertain high and vaporous imaginations, instead of a
laborious and sober inquiry of truth, shall beget hopes and beliefs of
strange and impossible shapes. And, therefore, we may note in these
sciences which hold so much of imagination and belief, as this degenerate
natural magic, alchemy, astrology, and the like, that in their
propositions the description of the means is ever more monstrous than the
pretence or end. For it is a thing more probable that he that knoweth
well the natures of weight, of colour, of pliant and fragile in respect
of the hammer, of volatile and fixed in respect of the fire, and the
rest, may superinduce upon some metal the nature and form of gold by such
mechanic as longeth to the production of the natures afore rehearsed,
than that some grains of the medicine projected should in a few moments
of time turn a sea of quicksilver or other material into gold. So it is
more probable that he that knoweth the nature of arefaction, the nature
of assimilation of nourishment to the thing nourished, the manner of
increase and clearing of spirits, the manner of the depredations which
spirits make upon the humours and solid parts, shall by ambages of diets,
bathings, anointings, medicines, motions, and the like, prolong life, or
restore some degree of youth or vivacity, than that it can be done with
the use of a few drops or scruples of a liquor or receipt. To conclude,
therefore, the true natural magic, which is that great liberty and
latitude of operation which dependeth upon the knowledge of forms, I may
report deficient, as the relative thereof is. To which part, if we be
serious and incline not to vanities and plausible discourse, besides the
deriving and deducing the operations themselves from metaphysic, there
are pertinent two points of much purpose, the one by way of preparation,
the other by way of caution. The first is, that there be made a
calendar, resembling an inventory of the estate of man, containing all
the inventions (being the works or fruits of Nature or art) which are now
extant, and whereof man is already possessed; out of which doth naturally
result a note what things are yet held impossible, or not invented, which
calendar will be the more artificial and serviceable if to every reputed
impossibility you add what thing is extant which cometh the nearest in
degree to that impossibility; to the end that by these optatives and
potentials man’s inquiry may be the more awake in deducing direction of
works from the speculation of causes. And secondly, that these
experiments be not only esteemed which have an immediate and present use,
but those principally which are of most universal consequence for
invention of other experiments, and those which give most light to the
invention of causes; for the invention of the mariner’s needle, which
giveth the direction, is of no less benefit for navigation than the
invention of the sails which give the motion.

(4) Thus have I passed through natural philosophy and the deficiences
thereof; wherein if I have differed from the ancient and received
doctrines, and thereby shall move contradiction, for my part, as I affect
not to dissent, so I purpose not to contend. If it be truth,

“Non canimus surdis, respondent omnia sylvæ,”

the voice of Nature will consent, whether the voice of man do or no. And
as Alexander Borgia was wont to say of the expedition of the French for
Naples, that they came with chalk in their hands to mark up their
lodgings, and not with weapons to fight; so I like better that entry of
truth which cometh peaceably with chalk to mark up those minds which are
capable to lodge and harbour it, than that which cometh with pugnacity
and contention.

(5) But there remaineth a division of natural philosophy according to the
report of the inquiry, and nothing concerning the matter or subject: and
that is positive and considerative, when the inquiry reporteth either an
assertion or a doubt. These doubts or _non liquets_ are of two sorts,
particular and total. For the first, we see a good example thereof in
Aristotle’s Problems which deserved to have had a better continuance; but
so nevertheless as there is one point whereof warning is to be given and
taken. The registering of doubts hath two excellent uses: the one, that
it saveth philosophy from errors and falsehoods; when that which is not
fully appearing is not collected into assertion, whereby error might draw
error, but reserved in doubt; the other, that the entry of doubts are as
so many suckers or sponges to draw use of knowledge; insomuch as that
which if doubts had not preceded, a man should never have advised, but
passed it over without note, by the suggestion and solicitation of doubts
is made to be attended and applied. But both these commodities do
scarcely countervail and inconvenience, which will intrude itself if it
be not debarred; which is, that when a doubt is once received, men labour
rather how to keep it a doubt still, than how to solve it, and
accordingly bend their wits.
Of this we see the familiar example in
lawyers and scholars, both which, if they have once admitted a doubt, it
goeth ever after authorised for a doubt. But that use of wit and
knowledge is to be allowed, which laboureth to make doubtful things
certain, and not those which labour to make certain things doubtful.
Therefore these calendars of doubts I commend as excellent things; so
that there he this caution used, that when they be thoroughly sifted and
brought to resolution, they be from thenceforth omitted, discarded, and
not continued to cherish and encourage men in doubting. To which
calendar of doubts or problems I advise be annexed another calendar, as
much or more material which is a calendar of popular errors: I mean
chiefly in natural history, such as pass in speech and conceit, and are
nevertheless apparently detected and convicted of untruth, that man’s
knowledge be not weakened nor embased by such dross and vanity. As for
the doubts or _non liquets_ general or in total, I understand those
differences of opinions touching the principles of nature, and the
fundamental points of the same, which have caused the diversity of sects,
schools, and philosophies, as that of Empedocles, Pythagoras, Democritus,
Parmenides, and the rest. For although Aristotle, as though he had been
of the race of the Ottomans, thought he could not reign except the first
thing he did he killed all his brethren; yet to those that seek truth and
not magistrality, it cannot but seem a matter of great profit, to see
before them the several opinions touching the foundations of nature. Not
for any exact truth that can be expected in those theories; for as the
same phenomena in astronomy are satisfied by this received astronomy of
the diurnal motion, and the proper motions of the planets, with their
eccentrics and epicycles, and likewise by the theory of Copernicus, who
supposed the earth to move, and the calculations are indifferently
agreeable to both, so the ordinary face and view of experience is many
times satisfied by several theories and philosophies; whereas to find the
real truth requireth another manner of severity and attention. For as
Aristotle saith, that children at the first will call every woman mother,
but afterward they come to distinguish according to truth, so experience,
if it be in childhood, will call every philosophy mother, but when it
cometh to ripeness it will discern the true mother. So as in the
meantime it is good to see the several glosses and opinions upon Nature,
whereof it may be everyone in some one point hath seen clearer than his
fellows, therefore I wish some collection to be made painfully and
understandingly _de antiquis philosophiis_, out of all the possible light
which remaineth to us of them: which kind of work I find deficient. But
here I must give warning, that it be done distinctly and severedly; the
philosophies of everyone throughout by themselves, and not by titles
packed and faggoted up together, as hath been done by Plutarch. For it
is the harmony of a philosophy in itself, which giveth it light and
credence; whereas if it be singled and broken, it will seem more foreign
and dissonant. For as when I read in Tacitus the actions of Nero or
Claudius, with circumstances of times, inducements, and occasions, I find
them not so strange; but when I read them in Suetonius Tranquillus,
gathered into titles and bundles and not in order of time, they seem more
monstrous and incredible: so is it of any philosophy reported entire, and
dismembered by articles. Neither do I exclude opinions of latter times
to be likewise represented in this calendar of sects of philosophy, as
that of Theophrastus Paracelsus, eloquently reduced into an harmony by
the pen of Severinus the Dane; and that of Tilesius, and his scholar
Donius, being as a pastoral philosophy, full of sense, but of no great
depth; and that of Fracastorius, who, though he pretended not to make any
new philosophy, yet did use the absoluteness of his own sense upon the
old; and that of Gilbertus our countryman, who revived, with some
alterations and demonstrations, the opinions of Xenophanes; and any other
worthy to be admitted.

(6) Thus have we now dealt with two of the three beams of man’s
knowledge; that is _radius directus_, which is referred to nature,
_radius refractus_, which is referred to God, and cannot report truly
because of the inequality of the medium. There resteth _radius
reflexus_, whereby man beholdeth and contemplateth himself.

IX. (1) We come therefore now to that knowledge whereunto the ancient
oracle directeth us, which is the knowledge of ourselves; which deserveth
the more accurate handling, by how much it toucheth us more nearly. This
knowledge, as it is the end and term of natural philosophy in the
intention of man, so notwithstanding it is but a portion of natural
philosophy in the continent of Nature. And generally let this be a rule,
that all partitions of knowledges be accepted rather for lines and veins
than for sections and separations; and that the continuance and
entireness of knowledge be preserved. For the contrary hereof hath made
particular sciences to become barren, shallow, and erroneous, while they
have not been nourished and maintained from the common fountain. So we
see Cicero, the orator, complained of Socrates and his school, that he
was the first that separated philosophy and rhetoric; whereupon rhetoric
became an empty and verbal art. So we may see that the opinion of
Copernicus, touching the rotation of the earth, which astronomy itself
cannot correct, because it is not repugnant to any of the _phenomena_,
yet natural philosophy may correct. So we see also that the science of
medicine if it be destituted and forsaken by natural philosophy, it is
not much better than an empirical practice. With this reservation,
therefore, we proceed to human philosophy or humanity, which hath two
parts: the one considereth man segregate or distributively, the other
congregate or in society; so as human philosophy is either simple and
particular, or conjugate and civil. Humanity particular consisteth of
the same parts whereof man consisteth: that is, of knowledges which
respect the body, and of knowledges that respect the mind. But before we
distribute so far, it is good to constitute. For I do take the
consideration in general, and at large, of human nature to be fit to be
emancipate and made a knowledge by itself, not so much in regard of those
delightful and elegant discourses which have been made of the dignity of
man, of his miseries, of his state and life, and the like adjuncts of his
common and undivided nature; but chiefly in regard of the knowledge
concerning the sympathies and concordances between the mind and body,
which being mixed cannot be properly assigned to the sciences of either.

(2) This knowledge hath two branches: for as all leagues and amities
consist of mutual intelligence and mutual offices, so this league of mind
and body hath these two parts: how the one discloseth the other, and how
the one worketh upon the other; discovery and impression. The former of
these hath begotten two arts, both of prediction or prenotion; whereof
the one is honoured with the inquiry of Aristotle, and the other of
Hippocrates. And although they have of later time been used to be
coupled with superstitions and fantastical arts, yet being purged and
restored to their true state, they have both of them a solid ground in
Nature, and a profitable use in life. The first is physiognomy, which
discovereth the disposition of the mind by the lineaments of the body.
The second is the exposition of natural dreams, which discovereth the
state of the body by the imaginations of the mind. In the former of
these I note a deficience. For Aristotle hath very ingeniously and
diligently handled the factures of the body, but not the gestures of the
body, which are no less comprehensible by art, and of greater use and
advantage. For the lineaments of the body do disclose the disposition
and inclination of the mind in general; but the motions of the
countenance and parts do not only so, but do further disclose the present
humour and state of the mind and will. For as your majesty saith most
aptly and elegantly, “As the tongue speaketh to the ear so the gesture
speaketh to the eye. ” And, therefore, a number of subtle persons, whose
eyes do dwell upon the faces and fashions of men, do well know the
advantage of this observation, as being most part of their ability;
neither can it be denied, but that it is a great discovery of
dissimulations, and a great direction in business.

(3) The latter branch, touching impression, hath not been collected into
art, but hath been handled dispersedly; and it hath the same relation or
_antistrophe_ that the former hath. For the consideration is
double—either how and how far the humours and affects of the body do
alter or work upon the mind, or, again, how and how far the passions or
apprehensions of the mind do alter or work upon the body. The former of
these hath been inquired and considered as a part and appendix of
medicine, but much more as a part of religion or superstition. For the
physician prescribeth cures of the mind in frenzies and melancholy
passions, and pretendeth also to exhibit medicines to exhilarate the
mind, to control the courage, to clarify the wits, to corroborate the
memory, and the like; but the scruples and superstitions of diet and
other regiment of the body in the sect of the Pythagoreans, in the heresy
of the Manichees, and in the law of Mahomet, do exceed. So likewise the
ordinances in the ceremonial law, interdicting the eating of the blood
and the fat, distinguishing between beasts clean and unclean for meat,
are many and strict; nay, the faith itself being clear and serene from
all clouds of ceremony, yet retaineth the use of fastlings, abstinences,
and other macerations and humiliations of the body, as things real, and
not figurative. The root and life of all which prescripts is (besides
the ceremony) the consideration of that dependency which the affections
of the mind are submitted unto upon the state and disposition of the
body. And if any man of weak judgment do conceive that this suffering of
the mind from the body doth either question the immortality, or derogate
from the sovereignty of the soul, he may be taught, in easy instances,
that the infant in the mother’s womb is compatible with the mother, and
yet separable; and the most absolute monarch is sometimes led by his
servants, and yet without subjection. As for the reciprocal knowledge,
which is the operation of the conceits and passions of the mind upon the
body, we see all wise physicians, in the prescriptions of their regiments
to their patients, do ever consider _accidentia animi_, as of great force
to further or hinder remedies or recoveries: and more specially it is an
inquiry of great depth and worth concerning imagination, how and how far
it altereth the body proper of the imaginant; for although it hath a
manifest power to hurt, it followeth not it hath the same degree of power
to help. No more than a man can conclude, that because there be
pestilent airs, able suddenly to kill a man in health, therefore there
should be sovereign airs, able suddenly to cure a man in sickness. But
the inquisition of this part is of great use, though it needeth, as
Socrates said, “a Delian diver,” being difficult and profound. But unto
all this knowledge _de communi vinculo_, of the concordances between the
mind and the body, that part of inquiry is most necessary which
considereth of the seats and domiciles which the several faculties of the
mind do take and occupate in the organs of the body; which knowledge hath
been attempted, and is controverted, and deserveth to be much better
inquired. For the opinion of Plato, who placed the understanding in the
brain, animosity (which he did unfitly call anger, having a greater
mixture with pride) in the heart, and concupiscence or sensuality in the
liver, deserveth not to be despised, but much less to be allowed. So,
then, we have constituted (as in our own wish and advice) the inquiry
touching human nature entire, as a just portion of knowledge to be
handled apart.

X. (1) The knowledge that concerneth man’s body is divided as the good of
man’s body is divided, unto which it referreth. The good of man’s body
is of four kinds—health, beauty, strength, and pleasure: so the
knowledges are medicine, or art of cure; art of decoration, which is
called cosmetic; art of activity, which is called athletic; and art
voluptuary, which Tacitus truly calleth _eruditus luxus_. This subject
of man’s body is, of all other things in nature, most susceptible of
remedy; but then that remedy is most susceptible of error; for the same
subtlety of the subject doth cause large possibility and easy failing,
and therefore the inquiry ought to be the more exact.

(2) To speak, therefore, of medicine, and to resume that we have said,
ascending a little higher: the ancient opinion that man was
_microcosmus_—an abstract or model of the world—hath been fantastically
strained by Paracelsus and the alchemists, as if there were to be found
in man’s body certain correspondences and parallels, which should have
respect to all varieties of things, as stars, planets, minerals, which
are extant in the great world. But thus much is evidently true, that of
all substances which nature hath produced, man’s body is the most
extremely compounded. For we see herbs and plants are nourished by earth
and water; beasts for the most part by herbs and fruits; man by the flesh
of beasts, birds, fishes, herbs, grains, fruits, water, and the manifold
alterations, dressings, and preparations of these several bodies before
they come to be his food and aliment. Add hereunto that beasts have a
more simple order of life, and less change of affections to work upon
their bodies, whereas man in his mansion, sleep, exercise, passions, hath
infinite variations: and it cannot be denied but that the body of man of
all other things is of the most compounded mass. The soul, on the other
side, is the simplest of substances, as is well expressed:

“Purumque reliquit
Æthereum sensum atque auraï simplicis ignem. ”

So that it is no marvel though the soul so placed enjoy no rest, if that
principle be true, that _Motus rerum est rapidus extra locum_, _placidus
in loco_. But to the purpose. This variable composition of man’s body
hath made it as an instrument easy to distemper; and, therefore, the
poets did well to conjoin music and medicine in Apollo, because the
office of medicine is but to tune this curious harp of man’s body and to
reduce it to harmony. So, then, the subject being so variable hath made
the art by consequent more conjectural; and the art being conjectural
hath made so much the more place to be left for imposture. For almost
all other arts and sciences are judged by acts or masterpieces, as I may
term them, and not by the successes and events. The lawyer is judged by
the virtue of his pleading, and not by the issue of the cause; this
master in this ship is judged by the directing his course aright, and not
by the fortune of the voyage; but the physician, and perhaps this
politique, hath no particular acts demonstrative of his ability, but is
judged most by the event, which is ever but as it is taken: for who can
tell, if a patient die or recover, or if a state be preserved or ruined,
whether it be art or accident? And therefore many times the impostor is
prized, and the man of virtue taxed. Nay, we see [the] weakness and
credulity of men is such, as they will often refer a mountebank or witch
before a learned physician. And therefore the poets were clear-sighted
in discerning this extreme folly when they made Æsculapius and Circe,
brother and sister, both children of the sun, as in the verses—

“Ipse repertorem medicinæ talis et artis
Fulmine Phœbigenam Stygias detrusit ad undas. ”

And again—

“Dives inaccessos ubi Solis filia lucos,” &c.

For in all times, in the opinion of the multitude, witches and old women
and impostors, have had a competition with physicians. And what
followeth? Even this, that physicians say to themselves, as Solomon
expresseth it upon a higher occasion, “If it befall to me as befalleth to
the fools, why should I labour to be more wise? ” And therefore I cannot
much blame physicians that they use commonly to intend some other art or
practice, which they fancy more than their profession; for you shall have
of them antiquaries, poets, humanists, statesmen, merchants, divines, and
in every of these better seen than in their profession; and no doubt upon
this ground that they find that mediocrity and excellency in their art
maketh no difference in profit or reputation towards their fortune: for
the weakness of patients, and sweetness of life, and nature of hope,
maketh men depend upon physicians with all their defects. But,
nevertheless, these things which we have spoken of are courses begotten
between a little occasion and a great deal of sloth and default; for if
we will excite and awake our observation, we shall see in familiar
instances what a predominant faculty the subtlety of spirit hath over the
variety of matter or form. Nothing more variable than faces and
countenances, yet men can bear in memory the infinite distinctions of
them; nay, a painter, with a few shells of colours, and the benefit of
his eye, and habit of his imagination, can imitate them all that ever
have been, are, or may be, if they were brought before him. Nothing more
variable than voices, yet men can likewise discern them personally: nay,
you shall have a _buffon_ or _pantomimus_ will express as many as he
pleaseth. Nothing more variable than the differing sounds of words; yet
men have found the way to reduce them to a few simple letters. So that
it is not the insufficiency or incapacity of man’s mind, but it is the
remote standing or placing thereof that breedeth these mazes and
incomprehensions; for as the sense afar off is full of mistaking, but is
exact at hand, so is it of the understanding, the remedy whereof is, not
to quicken or strengthen the organ, but to go nearer to the object; and
therefore there is no doubt but if the physicians will learn and use the
true approaches and avenues of nature, they may assume as much as the
poet saith:

“Et quoniam variant morbi, variabimus artes;
Mille mali species, mille salutis erunt. ”

Which that they should do, the nobleness of their art doth deserve: well
shadowed by the poets, in that they made Æsculapius to be the son of
[the] sun, the one being the fountain of life, the other as the
second-stream; but infinitely more honoured by the example of our
Saviour, who made the body of man the object of His miracles, as the soul
was the object of His doctrine. For we read not that ever He vouchsafed
to do any miracle about honour or money (except that one for giving
tribute to Cæsar), but only about the preserving, sustaining, and healing
the body of man.

(3) Medicine is a science which hath been (as we have said) more
professed than laboured, and yet more laboured than advanced; the labour
having been, in my judgment, rather in circle than in progression. For I
find much iteration, but small addition. It considereth causes of
diseases, with the occasions or impulsions; the diseases themselves, with
the accidents; and the cures, with the preservations. The deficiences
which I think good to note, being a few of many, and those such as are of
a more open and manifest nature, I will enumerate and not place.

(4) The first is the discontinuance of the ancient and serious diligence
of Hippocrates, which used to set down a narrative of the special cases
of his patients, and how they proceeded, and how they were judged by
recovery or death. Therefore having an example proper in the father of
the art, I shall not need to allege an example foreign, of the wisdom of
the lawyers, who are careful to report new cases and decisions, for the
direction of future judgments. This continuance of medicinal history I
find deficient; which I understand neither to be so infinite as to extend
to every common case, nor so reserved as to admit none but wonders: for
many things are new in this manner, which are not new in the kind; and if
men will intend to observe, they shall find much worthy to observe.

(5) In the inquiry which is made by anatomy, I find much deficience: for
they inquire of the parts, and their substances, figures, and
collocations; but they inquire not of the diversities of the parts, the
secrecies of the passages, and the seats or nestling of the humours, nor
much of the footsteps and impressions of diseases. The reason of which
omission I suppose to be, because the first inquiry may be satisfied in
the view of one or a few anatomies; but the latter, being comparative and
casual, must arise from the view of many. And as to the diversity of
parts, there is no doubt but the facture or framing of the inward parts
is as full of difference as the outward, and in that is the cause
continent of many diseases; which not being observed, they quarrel many
times with the humours, which are not in fault; the fault being in the
very frame and mechanic of the part, which cannot be removed by medicine
alterative, but must be accommodated and palliated by diets and medicines
familiar. And for the passages and pores, it is true which was anciently
noted, that the more subtle of them appear not in anatomies, because they
are shut and latent in dead bodies, though they be open and manifest in
life: which being supposed, though the inhumanity of _anatomia vivorum_
was by Celsus justly reproved; yet in regard of the great use of this
observation, the inquiry needed not by him so slightly to have been
relinquished altogether, or referred to the casual practices of surgery;
but might have been well diverted upon the dissection of beasts alive,
which notwithstanding the dissimilitude of their parts may sufficiently
satisfy this inquiry. And for the humours, they are commonly passed over
in anatomies as purgaments; whereas it is most necessary to observe, what
cavities, nests, and receptacles the humours do find in the parts, with
the differing kind of the humour so lodged and received. And as for the
footsteps of diseases, and their devastations of the inward parts,
impostumations, exulcerations, discontinuations, putrefactions,
consumptions, contractions, extensions, convulsions, dislocations,
obstructions, repletions, together with all preternatural substances, as
stones, carnosities, excrescences, worms, and the like; they ought to
have been exactly observed by multitude of anatomies, and the
contribution of men’s several experiences, and carefully set down both
historically according to the appearances, and artificially with a
reference to the diseases and symptoms which resulted from them, in case
where the anatomy is of a defunct patient; whereas now upon opening of
bodies they are passed over slightly and in silence.

(6) In the inquiry of diseases, they do abandon the cures of many, some
as in their nature incurable, and others as past the period of cure; so
that Sylla and the Triumvirs never proscribed so many men to die, as they
do by their ignorant edicts: whereof numbers do escape with less
difficulty than they did in the Roman prescriptions. Therefore I will
not doubt to note as a deficience, that they inquire not the perfect
cures of many diseases, or extremities of diseases; but pronouncing them
incurable do enact a law of neglect, and exempt ignorance from discredit.

(7) Nay further, I esteem it the office of a physician not only to
restore health, but to mitigate pain and dolors; and not only when such
mitigation may conduce to recovery, but when it may serve to make a fair
and easy passage. For it is no small felicity which Augustus Cæsar was
wont to wish to himself, that same _Euthanasia_; and which was specially
noted in the death of Antoninus Pius, whose death was after the fashion,
and semblance of a kindly and pleasant sheep. So it is written of
Epicurus, that after his disease was judged desperate, he drowned his
stomach and senses with a large draught and ingurgitation of wine;
whereupon the epigram was made, _Hinc Stygias ebrius hausit aquas_; he
was not sober enough to taste any bitterness of the Stygian water. But
the physicians contrariwise do make a kind of scruple and religion to
stay with the patient after the disease is deplored; whereas in my
judgment they ought both to inquire the skill, and to give the
attendances, for the facilitating and assuaging of the pains and agonies
of death.

(5) In the consideration of the cures of diseases, I find a deficience in
the receipts of propriety, respecting the particular cures of diseases:
for the physicians have frustrated the fruit of tradition and experience
by their magistralities, in adding and taking out and changing _quid pro
qua_ in their receipts, at their pleasures; commanding so over the
medicine, as the medicine cannot command over the disease. For except it
be treacle and _mithridatum_, and of late _diascordium_, and a few more,
they tie themselves to no receipts severely and religiously. For as to
the confections of sale which are in the shops, they are for readiness
and not for propriety. For they are upon general intentions of purging,
opening, comforting, altering, and not much appropriate to particular
diseases. And this is the cause why empirics and old women are more
happy many times in their cures than learned physicians, because they are
more religious in holding their medicines. Therefore here is the
deficience which I find, that physicians have not, partly out of their
own practice, partly out of the constant probations reported in books,
and partly out of the traditions of empirics, set down and delivered over
certain experimental medicines for the cure of particular diseases,
besides their own conjectural and magistral descriptions. For as they
were the men of the best composition in the state of Rome, which either
being consuls inclined to the people, or being tribunes inclined to the
senate; so in the matter we now handle, they be the best physicians,
which being learned incline to the traditions of experience, or being
empirics incline to the methods of learning.

(9) In preparation of medicines I do find strange, specially considering
how mineral medicines have been extolled, and that they are safer for the
outward than inward parts, that no man hath sought to make an imitation
by art of natural baths and medicinable fountains: which nevertheless are
confessed to receive their virtues from minerals; and not so only, but
discerned and distinguished from what particular mineral they receive
tincture, as sulphur, vitriol, steel, or the like; which nature, if it
may be reduced to compositions of art, both the variety of them will be
increased, and the temper of them will be more commanded.

(10) But lest I grow to be more particular than is agreeable either to my
intention or to proportion, I will conclude this part with the note of
one deficience more, which seemeth to me of greatest consequence: which
is, that the prescripts in use are too compendious to attain their end;
for, to my understanding, it is a vain and flattering opinion to think
any medicine can be so sovereign or so happy, as that the receipt or miss
of it can work any great effect upon the body of man. It were a strange
speech which spoken, or spoken oft, should reclaim a man from a vice to
which he were by nature subject. It is order, pursuit, sequence, and
interchange of application, which is mighty in nature; which although it
require more exact knowledge in prescribing, and more precise obedience
in observing, yet is recompensed with the magnitude of effects. And
although a man would think, by the daily visitations of the physicians,
that there were a pursuance in the cure, yet let a man look into their
prescripts and ministrations, and he shall find them but inconstancies
and every day’s devices, without any settled providence or project. Not
that every scrupulous or superstitious prescript is effectual, no more
than every straight way is the way to heaven; but the truth of the
direction must precede severity of observance.

(11) For cosmetic, it hath parts civil, and parts effeminate: for
cleanness of body was ever esteemed to proceed from a due reverence to
God, to society, and to ourselves. As for artificial decoration, it is
well worthy of the deficiences which it hath; being neither fine enough
to deceive, nor handsome to use, nor wholesome to please.

(12) For athletic, I take the subject of it largely, that is to say, for
any point of ability whereunto the body of man may be brought, whether it
be of activity, or of patience; whereof activity hath two parts, strength
and swiftness; and patience likewise hath two parts, hardness against
wants and extremities, and endurance of pain or torment; whereof we see
the practices in tumblers, in savages, and in those that suffer
punishment. Nay, if there be any other faculty which falls not within
any of the former divisions, as in those that dive, that obtain a strange
power of containing respiration, and the like, I refer it to this part.
Of these things the practices are known, but the philosophy that
concerneth them is not much inquired; the rather, I think, because they
are supposed to be obtained, either by an aptness of nature, which cannot
be taught, or only by continual custom, which is soon prescribed which
though it be not true, yet I forbear to note any deficiences; for the
Olympian games are down long since, and the mediocrity of these things is
for use; as for the excellency of them it serveth for the most part but
for mercenary ostentation.

(13) For arts of pleasure sensual, the chief deficience in them is of
laws to repress them. For as it hath been well observed, that the arts
which flourish in times while virtue is in growth, are military; and
while virtue is in state, are liberal; and while virtue is in
declination, are voluptuary: so I doubt that this age of the world is
somewhat upon the descent of the wheel. With arts voluptuary I couple
practices joculary; for the deceiving of the senses is one of the
pleasures of the senses. As for games of recreation, I hold them to
belong to civil life and education. And thus much of that particular
human philosophy which concerns the body, which is but the tabernacle of
the mind.

XI. (1) For human knowledge which concerns the mind, it hath two parts;
the one that inquireth of the substance or nature of the soul or mind,
the other that inquireth of the faculties or functions thereof. Unto
the first of these, the considerations of the original of the soul,
whether it be native or adventive, and how far it is exempted from laws
of matter, and of the immortality thereof, and many other points, do
appertain: which have been not more laboriously inquired than variously
reported; so as the travail therein taken seemeth to have been rather in
a maze than in a way. But although I am of opinion that this knowledge
may be more really and soundly inquired, even in nature, than it hath
been, yet I hold that in the end it must be hounded by religion, or else
it will be subject to deceit and delusion. For as the substance of the
soul in the creation was not extracted out of the mass of heaven and
earth by the benediction of a _producat_, but was immediately inspired
from God, so it is not possible that it should be (otherwise than by
accident) subject to the laws of heaven and earth, which are the subject
of philosophy; and therefore the true knowledge of the nature and state
of the soul must come by the same inspiration that gave the substance.
Unto this part of knowledge touching the soul there be two appendices;
which, as they have been handled, have rather vapoured forth fables than
kindled truth: divination and fascination.

(2) Divination hath been anciently and fitly divided into artificial and
natural: whereof artificial is, when the mind maketh a prediction by
argument, concluding upon signs and tokens; natural is, when the mind
hath a presention by an internal power, without the inducement of a sign.
Artificial is of two sorts: either when the argument is coupled with a
derivation of causes, which is rational; or when it is only grounded upon
a coincidence of the effect, which is experimental: whereof the latter
for the most part is superstitious, such as were the heathen observations
upon the inspection of sacrifices, the flights of birds, the swarming of
bees; and such as was the Chaldean astrology, and the like. For
artificial divination, the several kinds thereof are distributed amongst
particular knowledges. The astronomer hath his predictions, as of
conjunctions, aspects, eclipses, and the like. The physician hath his
predictions, of death, of recovery, of the accidents and issues of
diseases. The politique hath his predictions; _O urbem venalem_, _et
cito perituram_, _si emptorem invenerit_! which stayed not long to be
performed, in Sylla first, and after in Cæsar: so as these predictions
are now impertinent, and to be referred over. But the divination which
springeth from the internal nature of the soul is that which we now speak
of; which hath been made to be of two sorts, primitive and by influxion.
Primitive is grounded upon the supposition that the mind, when it is
withdrawn and collected into itself, and not diffused into the organs of
the body, hath some extent and latitude of prenotion; which therefore
appeareth most in sleep, in ecstasies, and near death, and more rarely in
waking apprehensions; and is induced and furthered by those abstinences
and observances which make the mind most to consist in itself. By
influxion, is grounded upon the conceit that the mind, as a mirror or
glass, should take illumination from the foreknowledge of God and
spirits: unto which the same regiment doth likewise conduce. For the
retiring of the mind within itself is the state which is most susceptible
of divine influxions; save that it is accompanied in this case with a
fervency and elevation (which the ancients noted by fury), and not with a
repose and quiet, as it is in the other.

(3) Fascination is the power and act of imagination intensive upon other
bodies than the body of the imaginant, for of that we spake in the proper
place. Wherein the school of Paracelsus, and the disciples of pretended
natural magic, have been so intemperate, as they have exalted the power
of the imagination to be much one with the power of miracle-working
faith. Others, that draw nearer to probability, calling to their view
the secret passages of things, and specially of the contagion that
passeth from body to body, do conceive it should likewise be agreeable to
nature that there should be some transmissions and operations from spirit
to spirit without the mediation of the senses; whence the conceits have
grown (now almost made civil) of the mastering spirit, and the force of
confidence, and the like. Incident unto this is the inquiry how to raise
and fortify the imagination; for if the imagination fortified have power,
then it is material to know how to fortify and exalt it. And herein
comes in crookedly and dangerously a palliation of a great part of
ceremonial magic. For it may be pretended that ceremonies, characters,
and charms do work, not by any tacit or sacramental contract with evil
spirits, but serve only to strengthen the imagination of him that useth
it; as images are said by the Roman Church to fix the cogitations and
raise the devotions of them that pray before them. But for mine own
judgment, if it be admitted that imagination hath power, and that
ceremonies fortify imagination, and that they be used sincerely and
intentionally for that purpose; yet I should hold them unlawful, as
opposing to that first edict which God gave unto man, _In sudore vultus
comedes panem tuum_. For they propound those noble effects, which God
hath set forth unto man to be bought at the price of labour, to be
attained by a few easy and slothful observances. Deficiences in these
knowledges I will report none, other than the general deficience, that it
is not known how much of them is verity, and how much vanity.

XII. (1) The knowledge which respecteth the faculties of the mind of man
is of two kinds—the one respecting his understanding and reason, and the
other his will, appetite, and affection; whereof the former produceth
position or decree, the latter action or execution. It is true that the
imagination is an agent or _nuncius_ in both provinces, both the judicial
and the ministerial. For sense sendeth over to imagination before reason
have judged, and reason sendeth over to imagination before the decree can
be acted. For imagination ever precedeth voluntary motion. Saving that
this Janus of imagination hath differing faces: for the face towards
reason hath the print of truth, but the face towards action hath the
print of good; which nevertheless are faces,

“Quales decet esse sororum. ”

Neither is the imagination simply and only a messenger; but is invested
with, or at least wise usurpeth no small authority in itself, besides the
duty of the message. For it was well said by Aristotle, “That the mind
hath over the body that commandment, which the lord hath over a bondman;
but that reason hath over the imagination that commandment which a
magistrate hath over a free citizen,” who may come also to rule in his
turn. For we see that, in matters of faith and religion, we raise our
imagination above our reason, which is the cause why religion sought ever
access to the mind by similitudes, types, parables, visions, dreams. And
again, in all persuasions that are wrought by eloquence, and other
impressions of like nature, which do paint and disguise the true
appearance of things, the chief recommendation unto reason is from the
imagination. Nevertheless, because I find not any science that doth
properly or fitly pertain to the imagination, I see no cause to alter the
former division. For as for poesy, it is rather a pleasure or play of
imagination than a work or duty thereof. And if it be a work, we speak
not now of such parts of learning as the imagination produceth, but of
such sciences as handle and consider of the imagination. No more than we
shall speak now of such knowledges as reason produceth (for that
extendeth to all philosophy), but of such knowledges as do handle and
inquire of the faculty of reason: so as poesy had his true place. As for
the power of the imagination in nature, and the manner of fortifying the
same, we have mentioned it in the doctrine _De Anima_, whereunto most
fitly it belongeth. And lastly, for imaginative or insinuative reason,
which is the subject of rhetoric, we think it best to refer it to the
arts of reason. So therefore we content ourselves with the former
division, that human philosophy, which respecteth the faculties of the
mind of man, hath two parts, rational and moral.

(2) The part of human philosophy which is rational is of all knowledges,
to the most wits, the least delightful, and seemeth but a net of subtlety
and spinosity. For as it was truly said, that knowledge is _pabulum
animi_; so in the nature of men’s appetite to this food most men are of
the taste and stomach of the Israelites in the desert, that would fain
have returned _ad ollas carnium_, and were weary of manna; which, though
it were celestial, yet seemed less nutritive and comfortable. So
generally men taste well knowledges that are drenched in flesh and blood,
civil history, morality, policy, about the which men’s affections,
praises, fortunes do turn and are conversant. But this same _lumen
siccum_ doth parch and offend most men’s watery and soft natures. But to
speak truly of things as they are in worth, rational knowledges are the
keys of all other arts, for as Aristotle saith aptly and elegantly, “That
the hand is the instrument of instruments, and the mind is the form of
forms;” so these be truly said to be the art of arts. Neither do they
only direct, but likewise confirm and strengthen; even as the habit of
shooting doth not only enable to shoot a nearer shoot, but also to draw a
stronger bow.

(3) The arts intellectual are four in number, divided according to the
ends whereunto they are referred—for man’s labour is to invent that which
is sought or propounded; or to judge that which is invented; or to retain
that which is judged; or to deliver over that which is retained. So as
the arts must be four—art of inquiry or invention; art of examination or
judgment; art of custody or memory; and art of elocution or tradition.

XIII. (1) Invention is of two kinds much differing—the one of arts and
sciences, and the other of speech and arguments. The former of these I
do report deficient; which seemeth to me to be such a deficience as if,
in the making of an inventory touching the state of a defunct, it should
be set down that there is no ready money. For as money will fetch all
other commodities, so this knowledge is that which should purchase all
the rest. And like as the West Indies had never been discovered if the
use of the mariner’s needle had not been first discovered, though the one
be vast regions, and the other a small motion; so it cannot be found
strange if sciences be no further discovered, if the art itself of
invention and discovery hath been passed over.

(2) That this part of knowledge is wanting, to my judgment standeth
plainly confessed; for first, logic doth not pretend to invent sciences,
or the axioms of sciences, but passeth it over with a _cuique in sua arte
credendum_. And Celsus acknowledgeth it gravely, speaking of the
empirical and dogmatical sects of physicians, “That medicines and cures
were first found out, and then after the reasons and causes were
discoursed; and not the causes first found out, and by light from them
the medicines and cures discovered. ” And Plato in his “Theætetus” noteth
well, “That particulars are infinite, and the higher generalities give no
sufficient direction; and that the pith of all sciences, which maketh the
artsman differ from the inexpert, is in the middle propositions, which in
every particular knowledge are taken from tradition and experience. ” And
therefore we see, that they which discourse of the inventions and
originals of things refer them rather to chance than to art, and rather
to beasts, birds, fishes, serpents, than to men.

“Dictamnum genetrix Cretæa carpit ab Ida,
Puberibus caulem foliis et flore camantem
Purpureo; non illa feris incognita capris
Gramina, cum tergo volucres hæsere sagittæ. ”

So that it was no marvel (the manner of antiquity being to consecrate
inventors) that the Egyptians had so few human idols in their temples,
but almost all brute:

“Omnigenumque Deum monstra, et latrator Anubis,
Contra Neptunum, et Venerem, contraque Minervam, &c. ”

And if you like better the tradition of the Grecians, and ascribe the
first inventions to men, yet you will rather believe that Prometheus
first stroke the flints, and marvelled at the spark, than that when he
first stroke the flints he expected the spark; and therefore we see the
West Indian Prometheus had no intelligence with the European, because of
the rareness with them of flint, that gave the first occasion. So as it
should seem, that hitherto men are rather beholden to a wild goat for
surgery, or to a nightingale for music, or to the ibis for some part of
physic, or to the pot-lid that flew open for artillery, or generally to
chance or anything else than to logic for the invention of arts and
sciences. Neither is the form of invention which Virgil describeth much
other:

“Ut varias usus meditande extunderet artes
Paulatim. ”

For if you observe the words well, it is no other method than that which
brute beasts are capable of, and do put in ure; which is a perpetual
intending or practising some one thing, urged and imposed by an absolute
necessity of conservation of being. For so Cicero saith very truly,
_Usus uni rei deditus et naturam et artem sæpe vincit_. And therefore if
it be said of men,

“Labor omnia vincit
Improbus, et duris urgens in rebus egestas,”

it is likewise said of beasts, _Quis psittaco docuit suum χαιρε_? Who
taught the raven in a drought to throw pebbles into a hollow tree, where
she spied water, that the water might rise so as she might come to it?
Who taught the bee to sail through such a vast sea or air, and to find
the way from a field in a flower a great way off to her hive? Who taught
the ant to bite every grain of corn that she burieth in her hill, lest it
should take root and grow? Add then the word _extundere_, which
importeth the extreme difficulty, and the word _paulatim_, which
importeth the extreme slowness, and we are where we were, even amongst
the Egyptians’ gods; there being little left to the faculty of reason,
and nothing to the duty or art, for matter of invention.

(3) Secondly, the induction which the logicians speak of, and which
seemeth familiar with Plato, whereby the principles of sciences may be
pretended to be invented, and so the middle propositions by derivation
from the principles; their form of induction, I say, is utterly vicious
and incompetent; wherein their error is the fouler, because it is the
duty of art to perfect and exalt nature; but they contrariwise have
wronged, abused, and traduced nature. For he that shall attentively
observe how the mind doth gather this excellent dew of knowledge, like
unto that which the poet speaketh of, _Aërei mellis cælestia dona_,
distilling and contriving it out of particulars natural and artificial,
as the flowers of the field and garden, shall find that the mind of
herself by nature doth manage and act an induction much better than they
describe it. For to conclude upon an enumeration of particulars, without
instance contradictory, is no conclusion, but a conjecture; for who can
assure (in many subjects) upon those particulars which appear of a side,
that there are not other on the contrary side which appear not? As if
Samuel should have rested upon those sons of Jesse which were brought
before him, and failed of David which was in the field. And this form
(to say truth), is so gross, as it had not been possible for wits so
subtle as have managed these things to have offered it to the world, but
that they hasted to their theories and dogmaticals, and were imperious
and scornful toward particulars; which their manner was to use but as
_lictores_ and _viatores_, for sergeants and whifflers, _ad summovendam
turbam_, to make way and make room for their opinions, rather than in
their true use and service. Certainly it is a thing may touch a man with
a religious wonder, to see how the footsteps of seducement are the very
same in divine and human truth; for, as in divine truth man cannot endure
to become as a child, so in human, they reputed the attending the
inductions (whereof we speak), as if it were a second infancy or
childhood.

(4) Thirdly, allow some principles or axioms were rightly induced, yet,
nevertheless, certain it is that middle propositions cannot be deduced
from them in subject of nature by syllogism—that is, by touch and
reduction of them to principles in a middle term.