affections of men by speech, maketh great com- affecting preservation, and the other multiplicaplaint of the school of Socrates; that whereas tion; which appetites are most evidently seen in before his time the same professors of wisdom in living creatures, in the pleasure of nourishment Greece did pretend to teach an universal sapience and generation; and in man do make the aptest and knowledge both of matter and words, Socra- and most natural division of all his desires, being tes divorced them, and withdrew philosophy, and either of sense of pleasure, or sense of power; left rhetoric to itself, which by that destitution and in the universal frame of the world are figured, became but a barren and unnoble science. And the one in the beams of heaven which issue forth, in particular sciences we see, that if men fall to and the other in the lap of the earth which takes subdivide their labours, as to be an oculist in in: and again, if they had observed the motion of physic, or to be perfect in some one title of the congruity, or situation of the parts in respect of law or the like, they may prove ready and subtile, the whole, evident in so many particulars: and but not deep or sufficient, no, not in that subject lastly, if they had considered the motion, familiar which they do particularly attend, because of that in attraction of things, to approach to that which consent which it hath with the rest. And it is a is higher in the same kind: when by these obsermatter of common discourse of the chain of sci- vations, so easy and concurring in natural philoences, how they are linked together, insomuch as sophy, they should have found out this quaternion the Grecians, who had terms at will, have fitted of good, in enjoying or fruition, effecting or operait of a name of Circle-Learning. Nevertheless I tion, consenting or proportion, and approach or that hold it for a great impediment towards the assumption; they would have saved and abridged advancement and further invention of knowledge, much of their long and wandering discourses of that particular arts and sciences have been disin- pleasure, virtue, duty, and religion. So likewise corporated from general knowledge, do not under- in this same logic and rhetoric, or acts of argustand one and the same thing, which Cicero's ment and grace of speech, if the great masters of discourse and the note and conceit of the Gre- them would but have gone a form lower, and cians in their word Circle-Learning do intend. looked but into the observations of grammar conFor I mean not that use which one science hath cerning the kinds of words, their derivations, deof another for ornament or help in practice, as the flexions, and syntax, specially enriching the same, orator hath of knowledge of affections for moving, with the helps of several languages, with their or as military science may have use of geometry differing properties of words, phrases, and tropes; for fortifications; but I mean it directly of that they might have found out more and better footuse by way of supply of light and information, steps of common reason, help of disputation, and which the particulars and instances of one science advantages of cavillation, than many of these do yield and present for the framing or correcting which they have propounded. So again, a man of the axioms of another science in their very should be thought to dally, if he did note how the truth and notion. And therefore that example of figures of rhetoric and music are many of them oculist and title, lawyers doth come nearer my the same. The repetitions and traductions in conceit than the other two; for sciences distin- speech, and the reports and hauntings of sounds guished have a dependence upon universal know- in music, are the very same things. Plutarch ledge to be augmented and rectified by the supe- hath almost made a book of the Lacedæmonian rior light thereof; as well as the parts and mem- kind of jesting, which joined every pleasure with bers of a science have upon the maxims of the distaste. "Sir," said a man of art to Philip king same science, and the mutual light and consent of Macedon, when he controlled him in his faculty, which one part receiveth of another. And there-"God forbid your fortune should be such as to fore the opinion of Copernicus in astronomy, which astronomy itself cannot correct, because it is not repugnant to any of the appearances, yet natural philosophy doth correct. On the other side, if some of the ancient philosophers had been perfect in the observations of astronomy, and had called them to counsel, when they made their principles and first axioms, they would never have divided their philosophy, as the cosmographers do their descriptions by globes, making one philosophy for heaven, and another for under heaven, as in effect they do. So if the moral philosophers, that have spent such an infinite quantity of debate touching good and the highest good, had cast their eye abroad upon nature, and beheld the appetite that is in all things to receive and to give; the one motion know these things better than I." In taxing his ignorance in his art, he represented to him the perpetual greatness of his fortune, leaving him no vacant time for so mean a skill. Now in music it is one of the ordinariest flowers to fall from a discord, or hard tune, upon a sweet accord. The figure that Cicero and the rest commend, as one of the best points of elegancy, which is the fine checking of expectation, is no less well known to the musicians, when they have a special grace in flying the close or cadence. And these are no allusions but direct communities, the same delights of the mind being to be found not only in music, rhetoric, but in moral philosophy, policy, and other knowledges, and that obscure in the one, which is more apparent in the other; yea, and that discovered in the one, which is not found inclination of their nature, or from common example and opinion, never questioning or examining them, nor reducing them to any clear certainty; and use only to call themselves to account and and thereby set themselves in the right way to the wrong place. So likewise upon the natural curiosity and desire to know, they have put themselves in way without foresight or consideration of their journey's end. at all in the other; and so one science greatly aiding to the invention and augmentation of another. And therefore, without this intercourse, the axioms of sciences will fall out to be neither full nor true; but will be such opinions, as Aris-deliberation touching the means and second ends, totle in some places doth wisely censure, when he saith, "These are the opinions of persons that have respect but to a few things." So then we see, that this note leadeth us to an administration of knowledge in some such order and policy, as the King of Spain, in regard of his great dominions, useth in state: who, though he hath particular councils for several countries and affairs, yet had one council of state, or last resort, that receiveth the advertisements and certificates from all the rest. Hitherto of the diversion, succession. and conference of wits. That the end and scope of knowledge hath been generally mistaken, and that men were never well advised what it was they sought. Being the IXth chapter, immediately preceding the Inventory, and inducing the same. It appeareth then how rarely the wits and labours of men have been converted to the severe and original inquisition of knowledge; and in those who have pretended, what hurt hath been done by the affectation of professors, and the distraction of such as were no professors; and how there was never in effect any conjunction or combination of wits in the first and inducing search, but that every man wrought apart, and would either have his own way, or else would go no further than his guide, having in the one case the honour of a first, and in the other the ease of a second; and lastly, how in the descent and continuance of wits and labours, the succession hath been in the most popular and weak opinions, like unto the weakest natures, which many times have most children; and in them also the condition of succession hath been rather to defend and to adorn, than to add; and if to add, yet that addition to be rather a refining of a part, than an increase of the whole. But the impediments of time and accidents, though they have wrought a general indisposition, yet are they not so peremptory and binding, as the internal impediments and clouds in the mind and spirit of man, whereof it now followeth to speak. The Scripture, speaking of the worst sort of error, saith, "Errare fecit eos in invio et non in via." For a man may wander in the way, by rounding up and down; but if men have failed in their very direction and address, that error will never by good fortune correct itself. Now it hath fared with men in their contemplations, as Seneca saith it fareth with them in their actions, "De partibus vitæ quisque deliberat, de summa nemo." A course very ordinary with men who receive for the most part their final ends from the For I find that even those that have sought knowledge for itself, and not for benefit, or ostentation, or any practicable enablement in the course of their life, have nevertheless propounded to themselves a wrong mark, namely, satisfaction, which men call truth, and not operation. For as in the courts and services of princes and states, it is a much easier matter to give satisfaction than to do the business; so in the inquiring of causes and reasons it is much easier to find out such causes as will satisfy the mind of man and quiet objections, than such causes as will direct him and give him light to new experiences and inventions. And this did Celsus note wisely and truly, how that the causes which are in use, and whereof the knowledges now received do consist, were in time minors and subsequents to the knowledge of the particulars, out of which they were induced and collected; and that it was not the light of those causes which discovered particulars, but only the particulars being first found, men did fall on glossing and discoursing of the causes; which is the reason, why the learning that now is hath the curse of barrenness, and is courtesan-like, for pleasure and not for fruit. Nay, to compare it rightly, the strange fiction of the poets of the transformation of Scylla, seemeth to be a lively emblem of this philosophy and knowledge: a fair woman upward in the parts of show, but when you come to the parts of use and generation, barking monsters: for no better are the endless distorted questions, which ever have been, and of necessity must be, the end and womb of such knowledge. . . . . . But yet nevertheless, here I may be mistaken, by reason of some which have much in their pen the referring sciences to action and the use of man, which mean quite another matter than I do. For they mean a contriving of directions, and precepts for readiness of practice, which I discommend not, so it be not occasion that some quantity of the science be lost; for else it will be such a piece of husbandry, as to put away a manor lying somewhat scattered, to buy in a close that lieth handsomely about a dwelling. But my intention contrariwise is to increase and multiply the revenues and possessions of man, and not to trim up only, or order with conveniency the grounds whereof he is already stated. Wherefore the better to make myself understood, that I mean, nothing less than words, and directly to demonstrate the point which we are now upon, that is, tions, and gifts, whereby certain ignorant, extravagant, and abusing wits have pretended to indue the state of man with wonders, differing as much from truth in nature, as Cæsar's Commentaries differeth from the acts of King Arthur, or Huon of Bourdeaux in story. For it is true that Cæsar did greater things than those idle wits had the audacity to feign their supposed worthies to have done; but he did them not in that monstrous and fabulous manner. what is the true end, scope, or office of knowledge, | nevertheless on the other side again, it will be as which I have set down to consist not in any fit to check and control the vain and void assignaplausible, delectable, reverend, or admired discourse, or any satisfactory arguments, but in effecting and working, and in discovery of particulars not revealed before, for the better endowment and help of man's life; I have thought good to make, as it were, a kalendar or inventory of the wealth, furniture, or means of man, according to his present estate, as far as it is known; which I do not to show any universality of sense or knowledge, and much less to make a satire of reprehension in respect of wants and errors, but partly because cogitations new had need of some The chapter immediately following the Inventory. grossness and inculcation to make them perBeing the XIth in order, a part thereof. ceived, and chiefly to the end, that for the time to come, upon the account and state now made It appeareth then, what is now in proposition, and cast up, it may appear what increase this not by general circumlocution, but by particular new manner of use and administration of the note, no former philosophy varied in terms or mestock, if it be once planted, shall bring with it thod; no new placet or speculation upon particulars hereafter; and for the time present, in case I already known; no referring to action by any mashould be prevented by death to propound and nual of practice, but the revealing and discovering reveal this new light as I purpose, yet I may at of new inventions and operations. This to be done the least give some awaking note, both of the without the errors and conjectures of art, or the wants in man's present condition, and the nature length or difficulties of experience; the nature and of the supplies to be wished; though for mine kinds of which inventions have been described as own part neither do I much build upon my pre- they could be discovered; for your eye cannot pass sent anticipations, neither do I think ourselves one kenning without further sailing: only we have yet learned or wise enough to wish reasonably stood upon the best advantages of the notions refor as it asks some knowledge to demand a ques-ceived, as upon a mcunt, to show the knowledges tion not impertinent; so it asketh some sense to adjacent and confining. If therefore the true end make a wish not absurd. of knowledge not propcunded, hath bred large the best and perfectest condition of the same The Inventory, or an enumeration and view of in-end, not perceived, will cause some declination. ventions already discovered in use, together with For when the butt is set up, men need not rove, but a note of the wants, and the nature of the supplies. except the white be placed, men cannot level. This Being the Xth chapter; and this a small frag-but in the nature of the direction; for cur purpose perfection we mean, not in the worth of the effects, ment thereof, being the preface to the Inventory. : THE plainest method, and most directly pertinent to this intention, will be to make distribution of sciences, arts, inventions, works, and their portions, according to the use and tribute which they yield and render to the conditions of man's life, and under those several uses, being as several offices of provisions, to charge and tax what may be reasonably exacted or demanded, not guiding ourselves neither by the poverty of experiences and probations, nor according to the vanity of credulous imaginations; and then upon those charges and taxations to distinguish and present, as it were, in several columns, what is extant and already found, and what is defective and further to be provided. Of which provisions, because in many of them, after the manner of slothful and fanlty officers and accomptants, it will be returned, by way of excuse, that no such are to be had, it will be fit to give some light of the nature of the supplies, whereby it will evidently appear, that they are to be compassed and procured. And yet error, is not to stir up men's hopes, but to guide their travels. The fulness of direction to work, and produce any effect, consisteth in two conditions, certainty and liberty. Certainty is, when the direction is not only true for the most part, but infallible. Liberty is, when the direction is not restrained to some definite means, but comprehendeth all the means and ways possible: for the pcet saith well, Sapientibus undique latæ sunt viæ ;" and where there is the greatest plurality of change, there is the greatest singularity of choice. Besides, as a conjectural direction maketh a casual effect, so a particular and restrained direction is no less casual than uncertain. For those particular means whereunto it is tied may be out of your power, or may be accompanied with an overvalue of prejudice; and so if for want of certainty in direction you are frustrated in success, for want of variety in direction you are stopped in the attempt. If therefore your direction be certain, it must refer you, and point you to somewhat, which, if it be present, the effect you seek will of necessity follow, else may you perform and not obtain. If it be free, then must it refer you to somewhat, which, if it be absent, the effect you seek will of necessity withdraw, else may you have power and not attempt. This notion Aristotle had in light, though not in use. For the two commended rules by him set down, whereby the axioms of sciences are precepted to be made convertible, and which the latter men have not without elegancy surnamed, the one the rule of truth, because it preventeth deceit, the other the rule of prudence, because it freeth election, are the same thing in speculation and affirmation, which we now observe. An example will make my meaning attained, and yet percase make it thought that they attained it not. in rainbows, diamonds, crystals, and the like; that white giveth no dye, and black hardly taketh dye; that whiteness seemeth to have an affinity with dryness, and blackness with moisture; that adustion causeth blackness, and calcination whiteness; that flowers are generally of fresh colours, and rarely black, &c., all which I not to set down a form of interpretation how to recover and attain it. But as we intend not now to reveal, so we are circumspect not to mislead; and therefore, this warning being given, returning to our purpose in hand, we admit the sixth direction to be, that all bodies, or parts of bodies, which are unequal equally, that is, in a simple proportion, do represent whiteness; we will explain this, though we induce it not. It is then to be understood, that absolute equality produceth transparence, inequality in simple order or proportion produceth whiteness, inequality in compound or respective order or proportion produceth other colours, and absolute or orderless inequality proLet the effect to be produced be whiteness; let duceth blackness; which diversity if so gross a the first direction be, that if air and water be inter-demonstration be needful, may be signified by four mingled, or broken in small portions together, tables; a blank, a chequer, a fret, and a medley; whiteness will ensue, as in snow, in the breaking whereof the fret is evident to admit great variety. of the ways of the sea and rivers, and the like. Out of this assertion are satisfied a multitude of This direction is certain, but very particular, and effects and observations, as that whiteness and restrained, being tied but to air and water. Let blackness are most incompatible with transpathe second direction be, that if air be mingled as rence; that whiteness keepeth light, and blackbefore with any transparent body, such neverthe-ness stoppeth light, but neither passeth it; less as is uncoloured and more grossly transparent that whiteness or blackness are never produced than air itself, that then, &c. as glass or crystal, being beaten to fine powder, by the interposition of the air becometh white; the white of an egg, being clear of itself, receiving air by agitation, becometh white, receiving air by concoction becometh white; here you are freed from water, and advanced to a clear body, and still tied to air. Let the third direction exclude or remove the re-do now mention confusedly by way of derivation, straint of an uncoloured body, as in amber, sapphires, &c. which beaten to fine powder, become white in wine and beer; which brought to froth, become white. Let the fourth direction exclude the restraint of a body more grossly transparent than air, as in fiame, being a body compounded between air and a finer substance than air; which flame if it were not for the smoke, which is the third substance that incorporateth itself and dieth, the flame would be more perfect white. In all these four directions air still beareth a part. Let the fifth direction then be, that if any bodies, both transparent, but in an unequal degree, be mingled as before, whiteness will follow; as oil and water beaten to an ointment, though by settling, the air which gathereth in the agitation be evaporate, yet remaineth white; and the powder of glass, or crystal, put into water, whereby the air giveth place, yet remaineth white, though not so perfect. Now are you freed from air, but still you are tied to transparent bodies. To ascend further by scale I do forbear, partly because it would draw on the example to an over-great length, but chiefly because it would open that which in this work I determine to reserve; for to pass through the whole history and observation of colours and objects visible, were too long a digression; and our purpose is now to give an example of a free direction, thereby to distinguish and describe it; and VOL. I.-12 and not by way of induction. This sixth direction, which I have thus explained, is of good and competent liberty, for whiteness fixed and inherent; but not for whiteness fantastical, or appearing, as shall be afterwards touched. But first do you need a reduction back to certainty or verity; for it is not all position or contexture of unequal bodies that will produce colours; for aquafortis, oil of vitriol, &c. more manifestly, and many other substances more obscurely, do consist of very unequal parts, which yet are transparent and clear. Therefore the reduction must be, that the bodies or parts of bodies so intermingled as before, be of a certain grossness or magnitude; for the unequalities which move the sight must have a further dimension and quantity than those which operate many other effects. Some few grains of saffron will give a tincture to a tun of water, but so many grains of civet will give a perfume to a whole chamber of air. And therefore when Democritus, from whom Epicurus did borrow it, held that the position of the solid portions was the cause of colours; yet in the very truth of this assertion he should have added, that the portions are required to be of some magnitude. And this is one cause why colours have little inwardness and necessitude with the nature and proprieties of things, those things resembling in colour, which otherwise differ most, as salt and sugar; and conH 2 trariwise differing in colour, which otherwise resemble most, as the white and blue violets, and the several veins of one agate or marble, by reason that other virtues consist in more subtile proportions than colours do; and yet are there virtues and natures which require a grosser magnitude than colours, as well as scents and divers other require a more subtile; for as the portion of a body will give forth scent, which is too small to be seen; so the portion of a body will show colours, which is too small to be endued with weight: and therefore one of the prophets with great elegancy describing how all creatures carry no proportion towards God the creator, saith, "That all the nations in respect of him are like the dust upon the balance;" which is a thing appeareth, but weigheth not. But to return, there resteth a further freeing of this sixth direction for the clearness of a river or stream showeth white at a distance, and crystalline glasses deliver the face or any other object falsified in whiteness, and long beholding the snow to a weak eye giveth an impression of azure, rather than of whiteness. So as for whiteness in apparition only, and representation, by the qualifying of the light, altering the intermedium, or affecting the eye itself, it reacheth not. But you must free your direction to the producing of such an incidence, impression, or operation, as may cause a precise and determinate passion of the eye, a matter which is much more easy to induce than that which we have passed through; but yet because it hath a full coherence both with that act of radiation, which hath hitherto been conceived and termed so unproperly and untruly, by some, an effluxion of spiritual species, and by others, an investing of the intermedium, with a motion which successively is conveyed to the eye, and with the act of sense, wherein I should likewise open that which I think good to withdraw, I will omit. would say, that if divers things, which many men know by instruction and observation, another knew by revelation, and without those means, they would take him for somewhat supernatural and divine; so I do acknowledge that if any man can by anticipations reach to that which a weak and inferior wit may attain to by interpretation, he cannot receive too high a title. Nay, I for my part do indeed admire to see how far some of them have proceeded by their anticipations; but how? it is as I wonder at some blind men, to see what shift they make without their eye-sight; thinking with myself that if I were blind, I could hardly do it. Again, Aristotle's school confesseth, that there is no true knowledge but by causes, no true cause but the form, no true form known except one, which they are pleased to allow; and therefore thus far their evidence standeth with us, that both hitherto there hath been nothing but a shadow of knowledge, and that we propound now that which is agreed to be worthiest to be sought, and hardest to be found. There wanteth now a part very necessary, not by way of supply, but by way of caution: for as it is seen for the most part, that the outward tokens and badge of excellency and perfection are more incident to things merely counterfeit, than to that which is true, but for a meaner and baser sort: as a dubline is more like a perfect ruby than a spinel, and a counterfeit angel is made more like a true angel, than if it were an angel coined of China gold; in like manner, the direction carrieth a resemblance of a true direction in verity and liberty, which indeed is no direction at all. For though your direction seem to be certain and free, by pointing you to nature that is unseparable from the nature you inquire upon; yet if it do not carry you on a degree or remove nearer to action, operation, or light, to make or produce, it is but superficial and counterfeit. Wherefore to secure and warrant what is a true direction, though that Neither do I contend, but that this notion, general note I have given be perspicuous in which I call the freeing of a direction in the re- itself, for a man shall soon cast with himself, ceived philosophies, as far as a swimming antici- whether he be ever the near to effect and operate pation could take hold, might be perceived and or no, or whether he have won but an abstract or discerned; being not much other matter than that varied notion, yet for better instruction I will dewhich they did not only aim at in the two rules liver three particular notes of caution. The first of axioms before remembered, but more nearly is, that the nature discovered be more original also than that which they term the form or formal than the nature supposed, and not more secondary cause, or that which they call the true difference; or of the like degree; as to make a stone bright, both which, nevertheless, it seemeth they pro- or to make it smooth, it is a good direction to say pound rather as impossibilities and wishes, than make it even; but to make a stone even, it is no as things within the compass of human compre- good direction to say, make it bright, or make it hension for Plato casteth his burden, and saith, smooth; for the rule is, that the disposition of "that he will revere him as a God, that can truly any thing referring to the state of it in itself, or divide and define:" which cannot be but by true the parts, is more original than that which is relaforms and differences, wherein I join hands with tive or transitive towards another thing. So him, confessing as much, as yet assuming to my-evenness is the disposition of the stone in itself, self little; for if any man can, by the strength of his anticipations, find out forms, I will magnify him with the foremost. But as any of them but smooth is to the hand, and bright to the eye, and yet nevertheless they all cluster and concur; and yet the direction is more unperfect, if it do |