The novum organum of Sir Francis Bacon, Baron of Verulam, Viscount St. Albans epitomiz'd, for a clearer understanding of his natural history / translated and taken out of the Latine by M.D. Novum organum Bacon, Francis, 1561-1626. 1676 Approx. 112 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A28309 Wing B310 ESTC R38681 17890949 ocm 17890949 106723 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28309) Transcribed from: (Early English Books Online ; image set 106723) Images scanned from microfilm: (Early English books, 1641-1700 ; 1115:7) The novum organum of Sir Francis Bacon, Baron of Verulam, Viscount St. Albans epitomiz'd, for a clearer understanding of his natural history / translated and taken out of the Latine by M.D. Novum organum Bacon, Francis, 1561-1626. M. D. [4], 32 p. Printed for Thomas Lee ..., London : 1676. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Science -- Methodology. Natural history -- Pre-Linnean works. 2000-00 TCP Assigned for keying and markup 2001-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-06 Kirk Davis Sampled and proofread 2002-06 Kirk Davis Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion THE NOVUM ORGANVM OF Sir FRANCIS BACON , BARON of VERULAM , Viscount St. Albans . EPITOMIZ'D : For a clearer understanding of his NATURAL HISTORY . Translated and taken out of the Latine by M. D. B. D. LONDON , Printed for Thomas Lee at the Turks-head in Fleetstreet . 1676. LICENS'D Jan. 26. 1675. Roger L'Estrange THE PREFACE TO THE READER . I Need not recommend to your perusal this useful Treatise , seeing that it proceeds from such a Genius , whose most trivial conceptions have obtained the esteem of his Age , not inferiour in Learning to any of the former . He was a person of a sound judgement , sharp wit , vast comprehension , and of extraordinary abilities both natural and acquir'd . But I need not run over the praises of a person so well known amongst us to oblige my Reader to a kind reception , and favourable interpretation of this obscure , but useful Book : For the things therein contained are so excellent in themselves , and so well designed , that we may be inclinable of our own accord to embrace and peruse them . The Authors purpose , as you may 〈◊〉 , is to censure the limitations of Sciences to the bounds prescribed to us , by the shallow pates of some of former Ages , to discover the mistakes of our understandings , to point at the sources from whence they proceed , to rectifie the common errours of men , backed by ill grounded Axioms , to direct us to a right interpretation of Nature's Mysteries , and oblige us to settle our judgements , upon better and sounder principles than ordinary ; his purpose is to open to us a Gate to a greater Proficiency and improvement in all kind of Learning , to pull down the Wals of Partition , and remove the Non plus ultra , that we might sail to those Indies full of Gold and Jewels . I mean the Sciences not yet discovered to our World , and fetch from thence all the Rarities , the Knowledges , and Inventions , that might pleasure and benefit our humane life . For that purpose he adviseth us not to take things and notions too much upon Trust , but to ground our belief upon Practice , and well ordered experience . He layes down several Principles , which may seem strange and new ; but if they be rightly examined , we shall find them naturally proceeding from the nature of things . I confess the most excellent conceptions are wrapped up in obscure terms , and in such new contrived expressions , that King James at the first perusal judged this Novum Organum to be past all Mans understanding . But we may consider , that a new Method , and new Things and Principles deserve new expressions , and that 〈◊〉 〈◊〉 〈◊〉 speaks not to the Vulgar , but unto the 〈◊〉 , 〈◊〉 〈◊〉 he 〈◊〉 other Lands never found out 〈◊〉 and adviseth them in 〈◊〉 to seek and to proceed on without minding the discourage 〈◊〉 and 〈◊〉 of our Predecessors in Learning . This 〈◊〉 〈◊〉 was 〈◊〉 upon as a seasonable Addition to his Matural History , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have made it too 〈◊〉 , I have been desired to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Directions as might be answerable to that subject . 〈◊〉 〈◊〉 〈◊〉 , after a serious perusal , I did scarce know what was to be set aside ; for all the things things therein contained , are so material and seasonable , that I have wondred , that our English Curiosi have not had the desire to study and understand the directions that are 〈◊〉 given 〈◊〉 〈◊〉 their mistaken 〈◊〉 . In such a Case , that this Novum Organum might be the better intelligible , a meer interpretation is not sufficient , in regard of the Authors difficult and new found expressions , a Comment weuld be required , which if it were well and judiciously composed according to the Authors true meaning and intent , I am perswaded every one 〈◊〉 be of my Judgement , that it is the best and most useful Treatise of our Dayes for the purpose that is designed . I am perswaded that it might be of a singular use to such Vertuosi amongst us , as are not perfectly acquainted with the Latine Tongue , and yet imploy their Time and Studies in the improvement of their abilities , and finding out inventions useful to the Life of Man , for it would supply them with such principles as their 〈◊〉 and 〈◊〉 might wonderfully improve in new discoveries . I was sorry 〈◊〉 my , Pen was limited to so few sheets , and that I had not the liberty to make the whole Organum appear in our Language . For brevity sake therefore I have in some places shortened the Authors expressions . 〈◊〉 this will be sufficient to give a taste of the whole , which such 〈◊〉 understand the Language of the Learned may peruse at their leasure , Vale. M. D. Part of the Novum Organum , OR , APHORISMS OF THE Interpretation of NATURE and KINGDOME of MAN. Taken out of the First Book . MAN , Natures Minister and Interpreter , acts and understands only so much of the ordering of Nature , as he hath observed by the assistance of Experience and Reason : more he neither doth , nor can apprehend . Neither the Hand alone , nor an Understanding eft to it self , can do much . Things are performed by instruments and helps , which the 〈◊〉 needs as much as the Hand . Now as 〈◊〉 Instruments assist and govern the Hands motion , likewise the instruments of the Understanding prompt and advise it . Humane Knowledge and Power are co-incident in the same , or happen to be alike , because ignorance of the Cause renders the Effect unintelligible : for Nature is not overcome without submission , and that , which in Contemplation stands instead of the Cause , in Operation serves as a Rule . As to Operation , Man can do no more but only apply or remove natural Bodies . The rest Nature willingly compleats . The Mechanick , the Mathematician , the Physitian , the Chymist , and the Magician are variously concerned in natural Operations , but as it happens at present their attempts are but slight , and their successes inconsiderable . It were an extravagancy , and a plain contradiction to expect the accomplishment of those things , which were never yet done unless by means never yet attempted . Even those Operations which are found out are rather to be ascribed to Chance and Experience than to Sciences ; for the Sciences , which are now professed amongst us , are nothing else , but an adorning and a setting forth of things formerly invented , not the modes of Invention or the desigments of new Operation . The Cause and Origine almost of all the Mischiefs , that happen in Sciences , is this alone , that we too much admire and set up the strength and power of our understanding , and we neglect the true helps and aids thereof . Natures subtilty far exceeds the subtilty of our Sense , or that of our Understanding ; so that the delicate meditations of Mankind , their speculations and inventions are but foolish things , if they were narrowly searched into . As Siences commonly so called are unprofitable for the invention of Operations , so the Logick now in use is not conducible to the finding out of true Sciences . The Logick , which we now use tends to the establishment and confirmation of Errours , which are founded in vulgar notions rather than to a serious enquiry after Truth , therefore it is more hurtful than profitable . A Syllogisme is not used amongst the principles of Sciences , and in medial axioms it is imployed in vain , for it falls much short of Natures subtility . It hath therefore a command over assent , not over the things themselves . A Syllogisme consists of Propositions , Propositions of Words , Words interpret Notions , therefore if Notions , the basis of Things be confus'd , and rashly abstracted from things , nothing will be firm that is built upon them , therefore our only assurance is in a right induction . There is no soundness in Logical and Physical Notions , neither substance , nor quality , action , passion , nor being it self , are proper Notions , much less heavy , light , thick , thin , moist , dry , generation , corruption to attract , to expel element , matter , form , &c. All these are phantastical and ill designed . The Notions of the lower Species , as a man , a dog , a dove , and the immediate apprehensions of our senses ; namely , hot , cold , white , black , don't much deceive us , and yet nevertheless by the fluidity of matter and m●xture of things they are sometimes confounded . All other Notions , which men have hitherto used are aberrations , and are neither duely nor truely abstracted , and raised from the very things themselves . The things that are already invented in Sciences , are such as most commonly depend on vulgar Notions . If any will search into the more inward , and remote mysteries of Nature , he must make use of Notions and Axioms , abstracted from things in a more certain and solid manner , that the working of the Understanding may be better and surer . There are and may be two ways of searching and finding out truth : one from Sense and perticulars leads to the most general Axioms , and out of those Principles and their unquestionable Authority judges and finds out middle Axioms . This way is much in use . The other raiseth Axioms from Sense , and perticulars by a continual and gradual ascent it proceeds at last to generals . This is a true way but not yet attempted . The Understanding left to it self goes the former way , observing a Logical method ; for the mind delights to leap to generals , that it might acquiesce there , and after a little stay it loaths Experience . But these evils are now at length augmented by Logick for the pomp of disputations . An Understanding left to it self , accompanied with sober , patient , and grave Wit , if not hindred by former 〈◊〉 , essays the other way , which is right but not successful ; because when the Understanding is not directed and assisted , is but weak , and unable to overcome the obscurity of things . Either way derives its beginning from sense and perticulars , and acquiesces in things most general . But yet they differ very much , for the one does lightly run over experience and perticulars ; the other converses in them in a right and methodical manner . Again the one layes down at first , certain abstract and un profitable generals . The other rises by degrees to these things , which indeed are more known to Nature . It can never be that Axioms framed by arguing , for finding out new Operations , should be of any value , because the subtilty of Nature doth far surprise the acuteness of disputation . But Axioms rightly abstracted in order from perticulars , do easily discover and shew forth other new perticulars , and therefore by that means Sciences became active . The Axioms now in use sprang from small and slender experience , and a few common perticulars , they are for the most part made and enlarged according to their measure , so that it is no wonder , if they lead not to new perticulars . Now if by chance any instance not observed or known before , offer it self , the Axiome is salved by some friviolous distinction ; whereas it is more proper , that the Axiom it self should be mended . That humane reason , which we use in Natures assistance , we are wont to call anticipations of Nature , because it is rash and hasty . But that reason , which is rightly extracted out of things , we call interpretation of Nature . An icipations are strong enough to gain consent , seeing that if all men were equally and conformably made , they would agree well enough among themselves . To speak plainly , no right judgement can be made of our way , nor of those things which are found out agreeable unto it by anticipations , I mean by the reason now in use : because we cannot desire any one to stand to the judgement of that thing which is it self called in question . It is no easie matter to deliver , or explain those things which we have produc'd ; because things new in themselves are to be understood by the Analogy they have with old ones . Borguas tells us of the French Expedition into Italy , that they came with chalk in their hands to mark out their Inns , and not with arms to break through them . Our design is the same , that our doctrines might be admitted by well disposed and capacious Souls , for there is no need of confutations , where we disagree in the very principles , notions , and forms of demonstration . Their reason , who held non-comprehension , and our way do in some sort agree in the beginning , but they vastely differ and are opposite in the end , for they absolutely affirm , that nothing can be be known , but we say not much can be known in Nature , in that way as it is now handled . They by their assertion destroy the authority of Sense and Understanding , we study and give remedies to help them . Idols , mistakes , and mis-apprehensions , which now possesse , and are deeply rooted in Mans Understanding , so besiege the minds of Men that Truth can hardly get admission , but if it should they would hinder and disturb the restoration of Sciences , unless Men being fore warned would arm themselves against them , as much as they could . There are four sorts of Idols or false Images , which besiege Mens minds : we , for distinction sake , have called them first Idola Tribus . 2. Idola Specus . 3. Idola Fori . 4. 〈◊〉 Theatri . The raising Notions and Axioms by true induction is doubtless a proper remedy to drive away and remove these Idols , yet their indication is of great use , for the doctrine of Idols conduces to the interpretation of Nature ; even as the doctrine of Sophistical arguments doth to vulgar Logick . Idola 〈◊〉 are founded in humane Nature it self , and in every Family and Stock of Mankind . For humane sense is safely affirm'd to be the measure of things . On the contrary , all the conceptions both of sense and reason are taken from the analogy of Man , not the analogy of the Universe . Humane Understanding is like an unequal looking-glass to the rayes of things , which mixing its own Nature with the Nature of things , doth wrest and infect it . Idola Specus are the mis-apprehensions of every individual Man. For every one hath besides the mistakes of humane Nature in genéral , a den or individual cave , where the hight of Nature is obscured and corrupted . This happens either through every Mans singularity ; or through education and conversation among others , or by reading of Books and the authorities of them who are honoured and admired by every one , or through the different impressions which occur in a prepossessed and predisposed , or in a calm and equal mind , or the like : so that the Spirit of man , as it is placed or qualified in every Man , is a various , a troubled , and a fortuitous thing ; wherefore Heraclitus said well , that men sought after Siences in lesser worlds , and not in the great and common World. There are also Idols or mis-apprehensions arising from the mutual contracts , and also ciations of Men , which by reason of humane commerce and society we call Idola Fori : For Men are associated by speech , but words are imposed according to the vulgar capacity ; therefore a vitious and an improper imposition of words doth wonderfully mislead and clog the Understanding . Neither the definitions and explications , wherewith learned men are wont to defend and vindicate themselves in some things , do mend the matter for words , do plainly force the Understanding and disturb all things , they lead men into many idle controversies and foolish inventions . Lastly there are Idols or misapprehensions , which are entered into Mens minds from divers opinions of the Philosophers , as also from the 〈◊〉 Laws of demonstrations : these we call Idola Theatri . Because all the kinds of Philosophy , which have been invented and received we look upon as so many Fables produced and acted to make fictitious and senical Worlds . Neither speak we of those amongst us , or only of the ancient Philosophers and Sects ; seeing many the like Fables may be composed and made , because the causes of the different errours are for the most part common ; neither do we understand this only of universal Philosophy , but also of many Principles and Axioms of Sciences which have prevailed by tradition , credulity and neglect . But of all these kinds of Idols we must speak more largely and distinctly , that so the humane intellect may take more heed . Humane Understanding is inclinable of it self to suppose a greater order and equality in things than it finds . And whereas many things in Nature are monodical and altogether unlike , yet it appropriates to them parallels , correspondencies , and relatives , which are not from hence , are derived those Figments . In Coelestial Bodies all things are moved by perfect Circles . In the mean time they reject Spiral and Serpentine lines , retaining yet the names : From hence it is , that the Element of Fire is introduced to make a quaternion with the other three , which are within the reach of our senses . To the Elements also , as they call them , fancy ascribes to them a double proportion of excess in their mutual rarefaction , and such like dreames are invented . Nor is this vanity predominant in opinions only , but also in simple notions The Humane Understanding attracts all other things to give its suffrage and consent unto those things which once please it , either because they are received and believed , or because they delight . And though a greater strength and number of contrary instances occur , yet it doth either not observe , or contemn them , or remove , or reject them by a distinction not without great and dangerous prejudice , by which an inviolable authority remains in those former conceptions . Therefore he gave a right answer , who , when a list of the Names of such as had paid there their vows for escaping the danger of Shipwrack , was shewn to him hung up in a Temple , and when he was questioned whether he did not acknowledge the Deity of the gods ? He in answer demanded what was become of their pictures who had perished after that they had paid their Vows ? There is almost the same reason for all Superstition , as in Astrological dreams , presages , &c. Men delight in such vanities , they mind the events when they come to pass , but when they fail , which is very often , they neglect and pass them by . But this evil more subtilly invades Philosophy and Sciences , wherein that which once takes , infects and corrupts the rest , though more firm and better . But in case this delight and vanity were wanting , yet it is a proper and perpetual error in Humane Understanding , to be rather moved and stirred up by affirmatives than by negatives , although in truth it ought to be indifferent to both : Yet on the other hand the strength of a negative Instance is greater in constituting every Axiom . Humane Understanding is for the most part moved with those things , which suddenly and at once effect and reach the mind , and wherewith the fancy is wont to be filled and puffed up . As for the rest it supposes and fancies to have them in a kind of inperceptible manner , even like those few things that possess the mind . But as to that quick running over remote and heterogeneous instances , whereby Axioms are tried as it were by fire , the Understanding is altogether slow and unable , unless severe Laws and violent commands be imposed upon it . Humane Understanding cannot rest , but still desires more and more , though all in vain . Therefore it is not to be imagined that Heaven should hear any extream or extime parts ; for it may be alwayes necessarily urged , that there is something further . Again it cannot be conceived how Eternity hath run along until now , because there is a common distinction usually admitted , that it is infinite a parte ante & a parte pòst , which can in no wise be proved , for then it would follow that one infinite is greater than another , and that an infinite consumeth and tends to a finite . The like nicety occurs through the weakness of our imagination concerning lines alwayes divisible , but this mental infinity more dangerously interposes in the invention of causes : For whereas Universals chiefly ought to be in a positive nature , as they are found out , being not really causable , yet the Humane Understanding being unable to rest , still desires things more known , but whiles it tends to further things it falls back to nearer ones , viz. Final causes , which indeed arise rather from Humane Nature , than the nature of the Universe . Out of this Fountain Philosophy is strangely corrupted . But he is equally an unskilful and a slight Philosopher , who seeks out a cause in primary universals , as he who desires it not in subordinate and subaltern things . Humane Understanding is not an Ignis fatuus a meer light , but it receives an impression from the Will and the Affections , which produces the reason why it desires Sciences , for what a Man had rather have true , that he resolves to believe . Therefore he rejects difficult things , through impatiency of inquiry ; sober things , because they confine the hope ; the high Mystery of Nature , because of our natural Superstition ; the light of experience , because of an arrogancy and pride , least the mind should seem to converse in vile and transitory affairs , he rejects Paradoxes being too much over-ruled by the mistakes of the vulgar . Lastly affection qualifies and infects the Soul many wayes which cannot be conceived . But the greatest hinderance of the Humane Understanding , and its most dangerous errors proceed from the dulness , unsufficiency , and deceptions of the senses : those things which make impressions on the senses are of a greater weight than others of a higher nature , that do not affect them : Therefore contemplation most commonly ends with the sight , insomuch that there is little or no observation made of invisible things . Therefore the actings of the Spirits shut up in sensible bodies are hid from us . And all subtil transformation , that happens in the parts of the grosser things , which we commonly stile alteration , but is in Truch a subtil metaschematism escapes also our knowledge . Nevertheless , if these two that we have named be not found out , there can be no great matter performed in the works of nature . Again the nature of common air , and of all Bodies which in thinness surpass the air , they being many in number are almost unknown , for sense in it self is a weak and an erroneous thing , nor do the Organs conduce much to enlarge or sharpen the senses , but the truest interpretation of Nature is made by instances , and by fit and proper experiments , when sense judges of the experiment , the experiment of Nature , and of the thing it self . The Humane intellect is by its own Nature carried on to abstracts , and those things which are unstable it fancies to be constant . But it is better to dissect Nature than abstract her , which was done by Democritus's School . By that means he searched further than the rest into Nature . For that purpose we must rather examine matter , its schemes and transformations , its pure acts and the Law of action and motion . Forms are but the invention of mens brains , unless you will call the Laws of the act forms . Of this kind are those false imaginations , which we call Idola Tribus , they proceed , either from the equality of the substance of the humane Spirits or the prepossessions , coarctations , and turbulent motions thereof , or from the inspirations of the passions , or disagreement of the senses , or the manner of impression . Idola Specus proceed from the proper nature of every individual mind or body , as also from education , custome or other casualties , which kind though various and manifold , yet more especially we propound those which require most caution , and have greatest power to defile the Understanding , and render it 〈◊〉 contemplations of Nature and most simple Bodies only disturb and impair the Understanding , but contemplation of Nature and of Bodies compound , and in their configuration astonish and dissolve the intellect , This is most evident in the School of Hencippus and Democritus compared with other Philosophy , for it so much considers the particles of things , that it almost neglects their frames : and others so amazedly behold them , that they cannot arrive to Natures simplicity . These contemplations therefore are to be altered and interchangeably assumed , that the Understanding at the same time , may be made penetrating and capable , and those inconveniencies we speak of be avoided with the false notions proceeding from them . Let therefore your speculative prudence be so disposed in expelling and removing the Idola Specus , which proceed either from the predominancy , or excess of composition and division , or from our affection to the times , or from large and small Objects . In general let every one , who studies the nature of things , chiefly suspect that which captivates his Understanding , and so much the greater heed is to be taken in these opinions , that the Understanding may be kept equal and pure . But Idola Fori are the most troublesome of all , which , by a confederacy of words and names , have 〈◊〉 themselves into the Understanding . For men believe that their Reason governs words , but so it happens that words retort and reflect their power upon the Understanding . This hath made Philosophy and Sciences Sophistical and unactive . Now words are for the most part accommodated to vulgar capacities , and by lines most apparent to common apprehensions they divide things . But when a sharper intellect , or more diligent observation would transfer those lines , that they might be more agreeable to Nature ; words make a noise : from hence it comes to pass , that the great and solemn disputations of learned men , often end in controversies concerning words and names , with which , according to the custome and prudence of Mathematicians 't were a wiser way to begin , and to reduce them into order by definitions . And yet definitions in natural and material beings cannot remedy this evil because they also consist of words , and words beget words , so that it is necessary to have recourse to perticular instances , and their ranks and orders , as we shall presently shew , when we come to the manner and reason of constituting notions and Axioms . Mis-apprehensions forced by words upon the Understanding are of two sorts . 1. The names of things which are not : for as there are things which through inadvertency wanting a name , so are there names without things , through a Phantastical supposition . 2. Or the names of things which are but confused , ill determined , rashly , and unequally abstracted from things . Of the first sort are Fortune , the Primum Mobile , the Planetary Orbs , the Element of Fire , and such like fictions arising from vain and false speculations . This kind is easier cast out , because it is exterminable by a continued abnegation and antiquation of such speculations . But the other sort is perplex'd and deeply rooted , proceeding from an ill and unskilful abstraction . For example sake , take any word , Humidum if you please , and let us see how its various significations agree , and we shall find this word Humidum to be nothing else but a confused note of divers actions enduring no constancy or reduction ; for it signifies that which easily circumfunds it self about another body , and is in it self indeterminable and inconsistent , that which easily gives place on all sides , and easily divides and dissipates , and as easily collects , and reunites it self , that which easily flowes and moves , easily adheres to another body and moistens it , that which is easily reduced into a liquid , or melts , having been before consistent or solid : Therefore if you consider the predication and imposition of this word taken in one sense the Flame is moist , in another sense the Air is not moist . In one sense again small dust is moist , in another glass is so . Whence it is evident , that this notion was only rashly abstracted from waters and common liquors without any due verification . In words also there are certain degrees of pravity and error , less vitious are the names of some substances , especially the lowest Species well deduced , for the notion of Chalk and Clay is good , the notion of Earth bad , more vitious are the actions of Generation , Corruption , Alteration : The most vitious qualities , excépt the immediate objects of sense , are heavy , light , rare , dense , &c. And yet even among these it cannot be helped but some notions will be better than others , accordingly as more copious matter supplies Humane sense . The other mistakes named Idola Theatri , are not innate , nor secretly wrought in the Understanding , but by fabulous speculations , and the perverse Laws of demonstrations plainly infused and received . But in these to undertake or endeavour a confutation is not agreeable to what we have spoken . For seeing that we neither agree in our principles nor demonstrations all disputation it taken away . But this is good luck for the Ancients , that they may preserve their reputation , for nothing is detracted from them , seeing the way is so questionable . Because a lame Man , as they say , in the way , out goes a Racer out of the way , for t is evident the stronger and nimbler he is , the greater is his aberration , whiles he is out of the way . But such is our manner of inventing Sciences , that we attribute not much to the sharpness and strength of wit , and yet we almost equalize them , for even as the describing of a right line or perfect Circle much depends on the 〈◊〉 and exercise of the hand , 〈◊〉 it be done meerly by the hand , but if a rule or compasses be used , there is little or no such dependancy upon the hand : So fares it exactly with our Reason , Although there be no particular use of confutations , 〈◊〉 yet we must say something of the Sects and Kinds of these Theories , and afterwards of their outward signs , because they are in a bad condition , and lastly of the causes of so much unhappiness , and so long and general a consent in error , that Truth may have an easier access , and the Humane Understanding may be more throughly purged , and rid of these mistakes . Idola Theatri or theoretical mistakes are many , and may be more , and in time to come will be , for unless mens wits had been employed about Religion and Divinity during many Ages , and also about civil Governments , especially Monarchies , they had 〈◊〉 such novelties in contemplations . So that Men addicted unto them , ran the hazard of their fortunes , not only deprived of a reward , but also exposed to contempt and envy . Doubtless many more Sects of Philosophy , and Theories like to those , which once in great varieties flourished amongst the Grecians , had been introduced : for as upon the etherial Phoenomena's more figures of Heaven may be formed , likewise many more various opinions may be as easily founded and established upon the Phenomena's of Philosophy : Now the Fables of this Theater are like those that are acted on the poetical Stage , whence it comes to pass , that Scenical and 〈◊〉 narrations are more quaint and elegant than those taken out of true history , and better please the Readers . In general either much out of little , or little out of much is assumed into Philosophical matter , so that on all sides , Philosophy is founded on the too narrow basis of experience , and Natural History , and determines out of fewer things than it ought ; for the rational sort of Philosophers snatch from experience several vulgar things , and they to neither certainly found out , nor diligently examined or tried , the rest they place in meditation , and the exercise of wit. There is another sort of Philosophers , who have bestowed a great deal of pains in few experiments , and from thence have presumed to draw and frame a Philosophy strangely wresting all other things thereunto . There is also a third sort of them , who intermingle divinity , and traditions of Faith and Adoration amongst whom the vanity of some has inclined them to seek and derive Sciences from Spirits and Demons . Therefore the stock of Errours and false Philosophy is threefold , namely Sophistical , Emperical , and Superstitious . Of the first kind Aristotle is an evident Example . By his Logick he corrupted natural Philosophy made the world consist of Categories attributed to the humane Soul , a most noble substance , a genus made up ofsecondary notions , transacted the business of dense and rare , whereby bodies under go greater or 〈◊〉 dimensions or spaces by the cold distinction of act and power . He asserted only one proper motion to be in all bodies , and if they had any other , that he said was from another ; many more things he affirmed according to his fancy , which he imposed upon Nature , being every where more solicitous how he might explain himself in answers , and make any thing positive in words , than of the internal truth of things . This plainly appears if you compare his Philosophy with others famous amongst the Grecians , for the Homoiomera of Anaxagoras , the Atoms of Lencippus , and Democritus , the Heaven and Earth of 〈◊〉 , the discord and concord of Empedocles , Heraclitus's resolution of Bodies into the adiaphorous nature of Fire , and the replication of them to density , have something of natural Philosophy in them , and a relish of nature and experience : whereas Aristotles Physicks are nothing but logical notions , which under a more specious name , not nominal but more real he retracts in his Metaphysicks , nor let not that move any one , that in his Books of Animals , in his Problems and other Treatises he frequently useth Experiments . For he first decreed them , neither did he rightly consult experience in establishing his Determinations and Axioms , but after he had determined them according to his pleasure , he made experience a slave to his fancies : And upon this account he is more to be blamed than his modern Followers , I mean a Sect of Scholastical Philosophers , who have altogether forsaken experiments . But the Emperical kind of Philosophy brings forth more deformed and monstruous opinions than the Sophistical or rational , because it is not founded in the light of common notions , which though slender and superficial is notwithstanding in some measure universal and conducive to many things , but in a few narrow and obscure experiments . And therefore to those who daily converse in such experiments , and have thereby corrupted their fancy , this Philosophy seems probable and certain , but to others incredible and vain . A notable example whereof we find in the Chymists and their opinions , but now scarcely any where else , unless in Gilberts Philosophy . However we must by no means omit a caution concerning this Philosophy , because we inwardly foresee and presage that if men awakened by our precepts , shall at last betake themselves to experience , bidding adieu to Sophistical doctrines , they will sustain some damage , through a praemature and inconsiderate haste of the understanding , by soaring too soon to generals and principles , which evil we ought to prevent . But the corruption of Philosophy through superstition and intermixed Divinity extends it self further , and works much mischief , both to Philosophy in general and particular . For the humane understanding is no less obnoxious to the impressions of Fancy , than to the impressions of vulgar notions . For the contentious and Fallacious kind of Philosophy ensnares the Understanding , but the other kind being phantastical , swoln and Poetical doth rather flatter it . For there is in Man a certain ambition of the Understanding as well as in the Will , especially in sublime and elevated Wits . Of this kind you have an example amongst the Grecians , especially in Pythagoras , but joyned with gross superstition , but more dangeroufly and subtilly in Plato , and his School . This kind of evil is found in the parts of other Philosophers ; by the introduction of abstract Formes , final Causes , first Causes , and frequent omitting the medial , and the like . Wherefore take great heed to this matter , for it is the worst of evils to defie errors , and to adore vain things may be well accounted the plague of the Understanding . Some modern Men guilty of much levity , have so indulged this vanity , that they have essayed to found natural Philosophy in the first Chapter of Genesis , the Book of Job , and other places of Holy Writ , seeking the living among the dead . Now this vanity is so much the more to be check'd and restrained , because by unadvised mixture of divine and humane things , not only a phantastical Philosophy is produced , but also an Heretical Religion . Therefore it is safe to give unto Faith with a sober mind , the things that are Faiths . Hitherto our Excellent Author hath spoken of the bad authority of Philosophy , founded in vulgar notions , a few Experiments , or in Superstition : he examines next the depraved matter of Contemplation especially in natural Philosophy . He proceeds next to discover to us by what means demonstrations lead us into errors and mistakes , and concludes that experience is the best demonstration , if it be founded upon mature Experiments . He discourses afterwards of the several sorts of Philosophers among the Greeks , and takes notice of their imperfections , of their ignorance in ancient History , and in Cosmography , so that they could not be acquainted with so many experiments , as the Learned of our dayes . Afterwards he discourseth of the causes of Errors , and of their long continuance in credit in the World , that none might wonder how it comes to pass that some in these last Ages , find so many mistakes in the Learning and Wit admired in former Ages . The first Cause of the small prosiciency in Sciences , he saith , is the streights of time , and their ignorance of former Times : for their Observation had not scope enough , nor sufficient assistance from true History , to gather right and judicious Experiments . In the second place another Cause of great moment certainly offers it self ; namely that in those times , when the wits of men and Learning flourished most or but indifferently , Natural Philosophy had the least share in humane contemplations : nevertheless this ought to be accounted the great Mother of Sciences : for all Arts and Sciences , pluck'd away from this Root . may perhaps be polished and accommodated to use , but they will never grow . Now it is evident , that since the Christian Faith was embrac'd and encreas'd the most part of the rarest Wits applied themselves to Divinity . To this end large rewards were propounded , and all manner of helps plentifully afforded . This study of Divinity took up the third part or period of time amongst us Europeans , and the more because about that time Learning began to flourish , controversies touching Religion did wonderfully increase : but in the preceding Age , during the second period among the Romans , the chiefest meditations and studies of Philosophers were imployed and spent in Moral Philosophy , which was then the Heathens Divinity . Moreover the greatest Wits in those dayes for the most part applied themselves to Civil affairs , by reason of the Roman Empires greatness , which required the labours of many men . But that Age wherein Natural Philosophy seem'd chiefly to flourish among the Grecians was a parcel of time of small continuance , for even in ancienter times , those Seven , called Wisemen , all except Thales , applied themselves to Moral Philosophy and Politicks . And in after times , when Isocrates had brought down Philosophy from Heaven upon Earth , Moral Philosophy prevailed further still , and diverted mens thoughts from physiological speculations . That very period of time also , wherein Physick Enquiries flourished was corrupted and spoiled with contradictions , and new determinations . Wherefore Natural Philosophy in every one of those periods , being greatly neglected or hindred , 't is no wonder men profited so little in it , seeing they altogether minded other things . Add moreover , that those who studied Natural Philosophy , especially in these modern times , did not wholly addict themselves thereunto , unless perhaps you may alledge the example of some Monk in his Cell , or Nobleman in his Country House . So at length it was made but a passage and draw-bridge to other things . This , this famous Mother of Sciences , was basely thrust down into servile offices , and made a drudge to wait upon Medicine , or the Mathematicks ; and again to wash the immature wits of young men , and give them a superficial mixture , that they might afterwards be the better qualified to receive of another . In the mean while let no man expect a great progress in Sciences , especially in the practical part , unless natural Philosophy be produced to particular Sciences , and those again reduced to Natural Philosophy : for hence it comes to pass , that Astronomy , Opticks , Musick , many Mechanichal Arts , Physick it self , and what is more wonderful , even Moral Philosophy , Politicks , and Logick , have for the most part no considerable depth , but languish in the surface and variety of things , because when once these particular Sciences are divided , they are no longer nourished by Natural Philosophy , which out of the Fountains and true contemplations of motions , rayes , sounds ; texture and figuration of Bodies , affections , and intellectual apprehensions , communicates new strength and augmentation to them . And therefore 't is no wonder , that Sciences grow not since they are separated from their roots . Another great and powerful cause , why Sciences are so little advanced , is this , that race cannot rightly be run , where the Goal is not rightly placed and fixed . Now the true and legitimate mark of Sciences is to enrich Mans life with new inventions and forces . But the greater number of men know nothing of this , because they are mercenary and professory , unless it happens that some Artist of a sharper wit , and ambitious of Glory , studies some new inventions , which commonly tends to his own undoing . Therefore most Men are so far from propounding to themselves the advancement of Arts and Sciences , that even out of those things that they have , they seek no more than what may be converted into professory use , gain , reputation , or the like advantages . And if any one amongst the multitude seeks knowledge ingeniously and for it self , yet you will find he doth this rather to obtain variety of contemplations and precepts , than for the rigid and severe inquiry of Truth . Again suppose another more severely enquires after Truth , yet even he propounds to himself such conditions of Truth as may satisfie his mind and understanding in reference to the causes of things known long ago , not those which may give fresh pledges of operations or new light to Axioms , The end therefore of Sciences being not yet rightly defined , or well assigned by any body , no wonder if Error and mistakes attend those things which are subordinate thereunto . The Noble Author condemns next the erroneous wayes which conduct to Sciences ; namely obscure Traditiòns , giddy Arguments , the windings of Chance or unclean Experience ; and wonders that none yet have recommended sense , and well ordered Experience , which he supposes to be partly caused by a great mistake . That the Majesty of Humane Understanding is impaired with long conversing in Experiments and particular things , subject to sence , and determined to matter ; especially seeing these things are laborious in the inquiry , ignoble in the meditation , harsh in discourse , illiberal in the practice , infinite in number , and full of subtilty . Again the reverence of Antiquity , and the authority and consent of those who have been accounted great men in Philosophy , has detained and inchauted men from making any progress in Sciences . As for Antiquity the opinion which men entertain of it , is idle and incongruous to the word it self , for the old age , and great age of the world are terms equivolent to antiquity , and ought to be attributed to our times , not to the youthful age of the world , that wherein the Ancients lived . For that Age in respect of ours was greater and ancienter , in respect of the World it self , lesser and younger : and therefore in like manner , as we expect a greater knowledge in Humane Affairs , a more mature and a riper judgement from an Old Man than from a Young Man , by reason of his Experience , and the variety and plenty of things which he hath seen , heard , observed , and understood , so also far greater matters may rationally be expected from our Age , than from the ancient times , if it would but know its strength , and were willing to try and mind things , because we live in the Worlds old Age , and are stored with infinite experiments , and advanced in our noble Observations . The discoveries of other Lands unknown to former Ages are no small helps to our experience . Besides it is a great weakness to attribute so much to ancient Authors , for Truth is the Daughter of Time not of Authority , and the ancientest times are the youngest in respect of the World. The other cause of mens mistakes is their admiring the operations which can shew grey hairs , and a too great esteem of liberal Arts and Learning already found out , which is an act of simplicity and childishness . But the greatest damage hath happened to Sciences through pusilanimity ; and the smalness of those tasks , which humane Industry hath proposed to it self , and yet , what is worst of all , that pusilanimity is accompanied with Arrogance and disdain . Moreover Natural Philosophy in all Ages hath had a troublesome and harsh Enemy ; namely Superstition , and a blind immoderate zeal of Religion . Lastly the way to all Reformed Philosophy hath been blocked up by the unskilfulness of some Divines , who were afraid least a deeper enquiry should dive into Nature beyond the bounds of Sobriety , traduce and falsly wrest those things , which are spoken of Divine Mysteries in the sacred Writings , against Searchers of divine Secrets : Others cunningly conceive , if the means be unknown , which they think greatly concerns Religion , all things may more easily be referred to the deity . Others from their example fear least motions and mutations in Philosophy should terminate in Religion . Again all things in the manners and institutions of Schools , Universities , Colledges ; and the like places destimated for learned Men , and getting Learning , are found to be against the advancement of Sciences , &c. But the greatest Obstacle in the progress of Sciences , and new undertakings thereof is discerned in the dispairing of men , and a supposed impossibility , for even wise and grave men are wont to diffide in these things , pondering with themselves the obscurity of Nature , shortness of Life , deception of the Sences , weakness of judgement , difficulty of Experiments , and the like , &c. We must take our beginnings from God , in what we are about , for the excellent nature of Good therein it manifestly from God , who is the Author of Good , and Father of Lights . The Foundations of Experience , for we must descend to them , have hitherto been either none at all or very weak ; neither hath a sufficient System of particulars been any wayes as yet found outand congested , either in number , kind , or certainty , able to inform the understanding . In the plenty of Mechanical Experiments , there is discovered a great want of such as assist or tend to the information of the understanding , &c. Not onely a greater plenty of Experiments is to be sought , and procured , differing in kind from what ever was yet done . But also another method , order and process are to be introduc'd , for the continuing and promoting of Experience . For wandring Experience , guided by it self , is a meer cheat , and doth rather amaze men than inform them . But when Experience proceeds regularly , orderly , and soberly , there may be some better hope of Sciences . Seeing there is such a great number , and as it were an Army of particulars , but so scattered and diffused , that they disgregate and confound the understanding , we can expect no good from the skirmishes , light motions , and transcursions of the understanding , unless by fit , well disposed , and exact Tables , there be an instruction , and co-ordination of those things which appertain to the subject of our enquiry : and the mind be applyed to the preparatory and digested helps of these Tables . But when this plenty of particulars is rightly and orderly placed before our eyes we must not presently pass to the Inquisition , and Invention of new particulars or operations , or if we do we must not rest in them , &c. We must not permit the Understanding to leap or fly from particulars to remote and general Axioms , such as are called the principles of Arts and Things , or by their constant verity to prove or discuss medial Axioms . But then Men may hope well of Sciences , when by a true Scale , and continual not intermitted degrees , we ascend from particulars to lesser Axioms , then to medial , for some are higher than others ; and lastly to universals ; for the lowest Axioms differ not much from naked Experience , but the supressive and more general which occur , are rational and abstracted , and have no solidity . The medial therefore are those true solid and lively Axioms , wherein mens fortunes and estates are placed , and above those also are those more general , if not abstracted , but truely limited by these medial or middle Axioms . Therefore the humane understanding needs not feathers but lead and weights to hinder its leaping and flying . But this is not yet done , when it is we may have better hope of Sciences . Now in constituting an Axiom another form of induction contrary to what was formerly , or is now used , is found out , and that not onely to prove or invent Principles , as they call them , but also lesser and medial Axioms , ye all . For that induction , which proceeds by simple enumeration , is a childish thing , and concludes precariously , being exposed to the danger of a contradictory instance . And yet most commonly it gives judgement from fewer instances than it ought , or from those onely which are at hand . But that induction which would induce to the invention and demonstration of Arts and Sciences , must separate Nature by due rejections and separations , and , after sufficient negatives , conclude upon affirmatives , which thing is not yet done , nor so much as attempted , unless by Plato only , who indeed , to examine definitions and Ideas , doth in some measure use this form of Induction . But for the good and lawful institution of such an induction or demonstration . many things are to be used , which never yet entered into any mortal mans heart , so that greater pains is to be taken herein than was ever yet spent in a Syllogism . Now the help of this induction is not onely to be used in finding out Axioms , but also in terminating motions , for certainly in this induction our greatest hope is placed . Far more and better things , yea and in shorter time , are to be expected from the reason , industry , direction , and intention of men , than from chance the instinct of Animals , which hitherto have given the beginning to Inventions . This also may be brought as an encouragement , that some things which are found out , are of that kind , that before their production it could not easily come into mans mind to imagine any thing of them , for every body despised them as impossible , as the use of Guns the invention of Silk , the Seamans needle , &c. Therefore we hope there are in Natures bosome many secrets of excellent use , which have no alliance nor paralellism , with the things already invented , but are placed out of Fancies Road , not as yet found out , which doubtless after many revolutions of Ages shall at last come forth , even as those former did . But by the way we now declare , they may speedily and suddenly be both anticipated and represented . We must not omit another thing , which may raise up our hope . Let men reckon the infinite expence of Wit , time , and money , which they are at in things and studies of far lesser use and value ; the least part whereof , were it converted to sound and solid things , would conquer all difficulty . Had we a man among us , who would de facto answer Nature's Queries , the Invention of all Causes and Sciences would be the study but of a few years . Some without doubt , when they have read over our History and Tables of Invention , may object that something is less certain , or altogether , false in our experiments , and therefore perhaps will think with himself , that our inventions are founded on false foundations , and dubious principles . But this is nothing , for such things must needs happen at first , for it is all one as though in writing or printiug some one Letter or other should be misplaced , which does not usually hinder the Reader , for such errors are easily corrected by the sence , &c. Many things also will occur in our History and Experience , first slight and common , then base and mechanical , lastly too curious , meerly speculative , and of no use , which kind of things may divert and alienate the studies of men . Now for those things which seem common , let men consider , that they themselves are wont to do no less than refer and accommodate the causes of rare things to these which are frequently done , but of things daily happening they enquire not the causes , but take them for granted . And therefore they inquire not into the causes of weight , coelestial rotation , heat , cold , light , hard , soft , slender , dense , liquid , concistent or solid , animate and inanimate , similar dissimilar , nor lastly Organical , but dispute and judge of other things , which happen not so frequently and familiarly by these as being evident , manifest , and received . But we , who know well enough , that no judgement can be made of rare and notable things , much less new things be brought to light without the causes of vulgar things , and the causes of causes rightly examined and found out are forced necessarily to receive the most vulgar things into our History : Furthermore we perceive nothing has hindred Philosophy more , than because things familiar and frequently happening do not stay and detain the contemplation of men , but are entertained by the by , and their causes not inquired into , so that information of unknown matters is not oftner required than attention in known things . Now as touching the vileness and dishonesty of things , they are no less to be entertained in Natural History than the richest and most precious things , nor is Natural History thereby polluted , for the Sun does equally visit Pallaces and Sinks , and yet is not defiled . Again we do not build or dedicate a Capitol or Pyramid to the Pride of men , but we found an holy Temple for the worlds pattern in humane Understanding . Therefore we follow our Copy for whatsoever is worthy of essence is worthy of Science , which is the image of Science , but vile things subsist as well as costly ones . Moreover , as out of some putrid matters , as musk and civet , sometimes the best odours come , even so from low and sordid instances sometimes excellent light and information flowes . Before all things we have and must speak first of this thing , viz. That we how at first setting out , and for a time , seek only lociferous not fructiferous Experiments , according to the examples of Divine Creation , which only produced Light on the first day , and bestowed a whole day upon it , not intermingling with it , in that day , any material Work. If any one therefore think these things are of no use , it is all one as if he should think Light useless , because it is indeed no solid nor material being ; for we may truely affirm , that the light of simple Natures being well examined and defined , is like Light which affords passage to all the secret Rooms of Operations , drawing after it all the companies and troops of Operations , and potentially comprizing the Fountains of most noble Axioms , yet in it self it is not of so great use : Thus the Elements of Letters of themselves and separately signifie nothing , neither are of any use , but yet are like the first matter in the composition , and preparation of every word . Thus the seeds of things strong in power are as to use , except in their increase of no value , and the scattered beams of Light unless they unite together , become unbeneficial to men . Some also will doubt rather than Object , whether we speak only of Natural Philosophy , or else of other Sciences ; namely , Logick , Ethicks and Politicks to be perfected according to our way . But we surely understand what we have said of all this , and as vulgar Logick , which rules things by syllogism , belongs not onely to natural , but to all Sciences . So ours , which proceeds by induction , compriseth all things ; for we make an History and inventory Tables , as well of Anger , Fear , Modesty , &c. as of Politick Examples , and so of the mental motions of memory , composition and division , judgement and the rest , no less than of heat and cold , or light and vegetation , &c. But as our method of interpretation after History is prepared and ordered , doth not only behold mental motions and discourses , as common Logick , but also the nature of things . So we govern the Understanding , that it may apply it self in a perfect and apt manner to the nature of things . But that ought by no means to be doubted , whether we desire to destroy and demolish the Philosophy , Arts , and Sciences which we use , for we on the contrary willingly allow their use , cultivation , and honour ; nor do we any wayes hinder , but that those which have been in credit , may nourish disputations , adorn Orations , be used in professory employments . Lastly , like currant money , be received among men by consent . But how truely we profess this very thing , which we mention concerning our affection and good will towards allowed Sciences , our publick Writings , especially our Books of the Advancement of Learning declare and attest . It remains that we now speak somewhat cóncerning the excellency of the End. Had we before treated 〈◊〉 these things , our expectations probably had better succeeded , but now we are in hopes , that all prejudices being removed , these matters may perhaps be of more weight . For though we had perfected and compleated all things , nor had called others to share in our labours , yet should we have refrained these words lest we might be thought to proclaim our own merits , but seeing the industry of others is to be sharpened , and their minds to be stirred up and inflamed , 't is fit we put men in remembrance of some things . First then the Introduction of noble Inventions seems to carry the greatest sway amongst humane actions , as former ages also have judged ; for they gave divine honor to the Inventors of things , but to those who were meritorious in civil affairs , as the founders of Cities and Empires , Lawgivers , 〈◊〉 of their Countreys from temporal evil , Destroyers of Tyranny &c. they only decreed heroick honor . Inventions also , are the new creations , they are man's Glory , they cause him to be a God to the rest of mankind . New inventions are of a wonderful consequence as the Art of Printing , Gun-powder , and the Sea mens compass . These three have changed the Face and State of affairs in the whole World. First , in Learning . Secondly , in Warfare . Thirdly , in Navigation . There are three sorts of ambition , the first desires to enlarge man's own power over Countries and People , this is common and ignoble , the Second , endeavours to enlarge other mens , as our Prince's Dominions , this hath more dignity , but no less desire . But if any one endeavours to restore and inlarge 〈◊〉 power and dominion of mankind , over the university of things , doubtless this ambition is sounder , and nobler than the other two : Now mans dominion over things consists onely in Arts and Sciences , for nature is not trusted , but by obedience . It is now high time that we propound this art it self of interpretating nature , wherein though we suppose we have given most true and profitable precepts , yet we do not attribute unto it any absolute necessity or perfection , as though nothing could be done without it . For we are of opinion if men had by them a just History of Nature and Experience , and would diligently study it , and could command themselves in two things ; first in putting away received opinions and notions . Secondly , in forbearing a while generals and subgenerals , they would by the proper and genuine strength of the understanding , without any art , light upon our form of interpretation ; for interpretation is the true and natural work of the mind , all obstacles being first removed : But certainly our presents will make all things more ready and sure . Nevertheless we do not affirm that nothing can be added unto them . On the contrary we , who consider the mind not only in its own faculty , but as it is united with things ought to determine , that the art of invention may grow and increase with things invented . Part of the Novum Organum , OR , APHORISMS OF THE Interpretation of NATURE and KINGDOME of MAN. Taken out of the Second Book . IT is the business and intent of humane power to produce and superinduce a new nature , and new things upon a body given to it ; but it is the business and purpose of humane science , to find out the true form of this body , or the right difference , or the essence of nature , called natura naturans , or the Fountain of emanation : these words we use , because they express the thing , and discover it best . Now to these works of the first rank there be two of a second and inferior sort , that are subordinate . To the first , the transformation of concrete bodies from one to another within possible limits . To the second , invention in all generation and motion of a Secret proceeding continued from an apparant efficient and vissible matter to a new form ; as also the invention of an hidden schism of resting bodies not in motion . Although the ways leading to the power and humane science , be nearly allied and almost the same , nevertheless it is the safest , because of that old and pernicious custome , of spending time in abstracts to begin and raise sciences from their very foundations , which look upon the active part in order , that it might consume and determine the active part , therefore we must see to some nature to be superinduced upon another body , what precept or direction any should require for that purpose , and that in an easie and plain expression . For example , suppose any should desire to cover over Silver with the yellow colour of Gold , or give unto it an increase of weight , with a regard to the Laws of matter , or to make an obscure stone become transparant , or glass gluttinous , or to cause a body not vegetable to grow ; we must see in such a case what direction or deduction may cheifly he desired , first a person would doubtless wish for something of a like Experiment to be shewn unto him , which might not fail in the operation , nor deceive in the undertaking . Secondly , he would desire some directions which might not bind him , and force him to certain mediums , and particular ways of acting , for it may be , that he may be unable to purchase , and procure unto himself such mediums , therefore if there be any other mediums and other methods of acting , besides that direction of producing such a nature , it may perhaps be of such things , as are in the power of the Worker ; yet notwithstanding he may be excluded from the 〈◊〉 of such , things by the narrowness of the Rule , so as that he shall meet with no 〈◊〉 . Thirdly , he may desire , that 〈◊〉 may be shewn unto him , which may not be altogether so difficult , as the operation that is in question , but that comes nearer to the practise . Therefore it is 〈◊〉 , that every true and perfect Rule of working be certain , 〈◊〉 , and well designing , or in order to action : therefore this is the same as the invention of a true form , for the form of any nature is such , that when it is supposed the nature it self must needs follow , therefore it is always present , wherever that nature is , it be speaks it in general and 〈◊〉 it . Such is the form of a thing that when it is taken away the 〈◊〉 of the thing is removed . Therefore it is always 〈◊〉 from it , when that nature is absent , and is in it alone . 〈◊〉 , a true form is such , that it deduceth the nature of a thing out of the Fountain of being , which is common to many , and more 〈◊〉 than the nature , as they speak , than the form . Therefore the Rule of knowing a true and perfect Axiom is this , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found out which might be convertible with the nature given , and yet be 〈◊〉 〈◊〉 of a more known nature , like as of a true genus . 〈◊〉 〈◊〉 〈◊〉 , the one active , the other speculative , are the same in effect , and what is most useful in operation is most true in speculation . But the Rule or Axioms of transforming bodies are two fold . The 〈◊〉 consider'd a body , as a troop or conjugation of simple 〈◊〉 , as in 〈◊〉 these things do meet , that it is yellow , weighty , and of such 〈◊〉 〈◊〉 〈◊〉 may be beaten thin and drawn into wire , of such a bigness that it is not volatile , and that it loseth nothing by fire , that it is to be run in such a manner , that it is to be separated and loosned by such means , and the like of the other natures or properties of Gold. Therefore such an Axiom deduceth the thing from the forms of the simple 〈◊〉 or properties , for he that knows how to bring new forms and methods of yellow , of weight , of fluidity , &c. he will see and take care of their graduations and means , that all these be conjoined in one body from whence transformation into Gold may be expected . Therefore this manner of marking belongs to the primary action , for there is the same method required in bringing forth one simple nature , as many ; onely man meets with more difficulty in working , when he is to joyn together many natures , which meet not of themselves unless by the ordinary and usual ways of nature ; nevertheless we may affirm that the method of working , which considers the 〈◊〉 natures , though in a concrete body , proceeds from those things , which in nature are constant , eternal , and universal , and open a wide door to mans ability , which as affairs are now manag'd our humane understanding can scarce comprehend or represent . But the Second kind of Axioms , which depends from the invention of a secret proceeding , acts not by simple natures , but by concrete bodies , as they are found in natures ordinary course ; for example , suppose an Inquisition is made from what beginnings , how , and in what manner Gold , or any other Metal , or Stone is generated from its first matter and deform substance until it comes to a perfect mineral , likewise in what manner Herbs grow , form their 〈◊〉 〈◊〉 of the sap in the earth , or from the seed until it riseth up to be a plant with all the succession of motion , and the divers , and continued endeavours of nature . Likewise of the ordinary generation of animals from their conception to their birth , in like manner of all other bodies . But this inquisition relates not onely to the generation of bodies , but also to other motions and workings of nature ; for example , suppose an inquisition be made into the universal series , and continued manner of nourishment , from the 〈◊〉 reception of the Food , until it turns into the substance of the body ; likewise of the voluntary motion in animals , from the 〈◊〉 impression of the fancy , and repeated endeavours of the spirits , to the movings and turnings of the Arters , or of the outward motion of the tongue , and lips , and other instruments to the giving of articulate 〈◊〉 ; for these things relate to concrete or collegious bodies , and in operations they are lookt upon as particular and special custom of nature , not as fundamental , and common Laws , which constitute forms . But we must needs 〈◊〉 , that this method seems to be the most expedite , the most likely and 〈◊〉 and more than the other primary . 〈◊〉 wise the operative part , which answers this speculative , doth 〈◊〉 〈◊〉 〈◊〉 , working from those things , which are commonly 〈◊〉 〈◊〉 things near at hand , or from those things to other 〈◊〉 〈◊〉 highest and radical operations upon nature depend 〈◊〉 〈◊〉 〈◊〉 Axioms . Moreover , when man hath not the 〈◊〉 〈◊〉 , but onely of knowing and beholding , as in 〈◊〉 〈◊〉 〈◊〉 are not within mans reach he cannot change nor alter them . 〈◊〉 the inquisition of the fact it self , or of the truth of the 〈◊〉 〈◊〉 〈◊〉 as the knowledge of causes and agreements , relates to the primary and universal Axioms of simple 〈◊〉 as the nature of voluntary relation , or the 〈◊〉 〈◊〉 of the load stone , and many others ; which are more common than the 〈◊〉 : neither can any body hope to terminate the question , whether in the daily motion , the earth doth in truth come round , or the Heavens unless he understands 〈◊〉 the nature of voluntary rotation . The hidden proceeding , which we have mentioned , is otherwise , so that our humane understanding , as it is now wrapt up in 〈◊〉 , cannot easily search into it ; neither do we 〈◊〉 certain measures , 〈◊〉 , or degrees of proceeding visible in bodies , but that continued proceeding , which for the most part is not subject to our senses . For example , In all generation and transformation of bodies , we must inquire what is last , and what flies away , what remains , what is added , what dilates it self , what is drawn to it , what is united , what is separated , what is continued , what is cut off , what means , what hinders , what commands , and what yields , and many other things . Again , neither are we to enquire after these things in 〈◊〉 and transformation of bodies , but in all other alterations and motions we are likewise to enquire , what proceeds , and what succeeds , what is most fierce , and what is most remiss , what gives the motion , what commands , and the like . All these things are unknown to , and never handled by the Sciences , which are composed by the grossest and the unablest wits . Seeing 〈◊〉 natural action is transacted by the least beginnings , or by such as are so small , that they are not to be perceived by our senses , no body can hope to rule or turn nature , unless he can comprehend and take notice of them in a due manner . Out of the two kinds of Axioms , which are already mentioned , Philosophy and Sciences are to be divided , ( the common received words which approach the nearest to the discovery the of things , being applied to our meaning ) namely that the inquisition of forms , which in reason according to their own Laws are eternal and unmovable , constitutes the Metaphysicks ; but the inquisition of the efficient , of the matter , of the secret proceeding , and hidden schismatism , all which things regard the common and ordinary course of nature , not the foundamental and eternal Laws , should constitute the Physicks . Now to these are subordinate two practical Sciences , to Physick the Mechanick is subordinate , and to the Metaphysicks , the better sort of Magick , in regard of its large ways and greater command in nature . Now that we have thus described our doctrine we must proceed to the precepts in a right and orderly manner ; therefore the discovery of the interpretation of Nature contains chiefly two parts . The first tends to the drawing out and raising Axioms from experience ; the second teacheth how to take and derive Experiments from new Axioms . The first part is divided in a threefold manner into three ministrations ; into that which relates to sense , into that which relates to the memory , and to that which relates to the mind or understanding . First we must have a Natural and Experimental History ; sufficient and good , which is the foundation of the thing : It must not be feigned or contrived onely , but we must find what Nature doth , or bears . But the Natural and Experimental History is so various and scattered that it confounds and disturbs the understanding ; unless it be limited and placed in a right order ; therefore we must form some tables and ranks of instances in such a manner and order , that the understanding may work upon them . Which , when it is done , the understanding left to it self , and moving of it self , is not sufficient , but unable , for the working of Axioms , unless it be ruled and assisted ; therefore in the third place a lawful and true induction is to be brought in , which is the Key of the Interpretation ; we must begin at the End and proceed back-wards to the rest . An inquisition of forms proceeds in this manner , first , upon nature given , we must bring to the understanding all the instances of notes , that agree in the same Nature , though by different matters ; Therefore such a collection is to be Historical , without any hasty contemplation or greater subtilty than ordinary , for example in the inquisition of the form of Hot. Convenient Instances in the Nature of Hot. 1. THe Sun beams chiefly in Summer ; and at Noon . 2. The Sun beams beaten back and pressed together ; specially between Mountains , Walls , and through Burning-glasses . 3. All fiery Meteors . 4. Fiery Thunderbolts . 5. The bursting forth of flames out of the Caves of Mountains , &c. 6. All Flame . 7. All solid bodies of fires 8. Hot and Natural Baths . 9. All liquids heated or boiling . 10. Vapors and hot smoak , and the air it self , which receives a strong and furious heat , when it is shut up , as in all places of reflection . 11. Some kind of storms , by the constitution of the air , when there is no respect to the time of the year . 12. The air shut up in subterraneous Caves , chiefly in winter . 13. All hair and shag , as wooll , the skins of beasts , feathers , have something of heat . 14. All bodies , as well solid as liquid , as well thick as thin , as the air , may be heated for a time . 15. Sparks of fire out of Iron or steel , when they are struck out . 16. All bodies rubb'd together as a stone , wood , cloth , &c. So that the axle-trees , and wheels of Carts sometimes are enflamed . And the custome amongst the Western Indians is to make fire by rubbing . 17. All green Herbs , and moist , shut up close together , as Roses , Pease in a basket , and Hay , if it he laid up wet will often take fire . 18. Lime watered . 19. Iron when it is first dissolved by strong waters , in glass without any assistance of fire , and likewise Pewter , &c. which is not so hot . 20. All animals chiefly in their inwards , though the heat in insects , because of the smalness of their bodies cannot be perceived by our feeling . 21. Horse-dung and the new excrements of such like creatures . 22. Strong oil of Sulphur and Vitriol performs the office of heat in burning linning . 23. The oyl of wilde Majoram , and the like , doth the office of heat in burning bones and teeth . 24. The strong spirit of wine well rectified performs the office of heat , so that if the white of an Egg be cast into it , it will thicken and whiten almost in the same manner , as when it is boiled , and cloth being cast into it will burn , and be brown as a toasted piece of bread . 25. All sweet sents , and hot herbs , as dragon wort , cresses , &c. Although the hand feels not their heat , neither when they are entire , nor when reduced to ashes , but when they are chewed a little , they heat the tongue , and the pallet , as if they did burn . 26. Strong vinegar , and all things acide or sharp , are hot in a member , where there is no * Epidermis , as in the eye and tongue , and in a wounded part , or where the skin is taken off , they cause pain like to that of heat . 27. Also extroardinary cold seems to be burning . 28. Garlick . This List we are want to name the Table Essence and Presence . Secondly , we must examine with our understanding the instances which are deprived of * nature given . The Instances at hand which have not the nature of heat . THe beams of the Moon , of the Stars , and of the Comets seem not to be hot to our feeling , for we may observe that the greatest frosts are in the full Moon , but the fixed and bigger Stars , when the Sun goes under them , or draws near them , they are thought to be heated by the heat of the Sun , as when the Sun is in Leo , or in the Dog Days . The Sun beams , in the middle region of the air , are not hot : The reason is , because that region is not near enough to the body of the Sun , from whence the beams burst forth , nor to the earth that reflects them back ; therefore this is plain , upon the tops of mountains , which are not the highest , snow abides upon them alwayes . But on the contrary , some have taken notice , that on the top of the Pick of Tenerif , and on the top of the Mountains of Peru , there is no snow to be seen , but upon the sides of these hills snow remains ; therefore the air on the top of those Mountains is not cold , but subtil and sharp , so that in the mountains of Peru it pricks and offends the eyes with its sharpness , and the stomack , so that it makes men inclinable to vomit . The Ancients have taken notice , that , on the top of mount Olympus , the air is so subtil , that such as climb up to the top , must carry with them spunges dipt in water and vinegar , and often put them to their mouths and noses , because the air is there so subtil , that it sufficeth not for respiration . They say also that there is there so great a calm , free from all rain , storms , snow and winds , that some who sacrificed there , upon Jupiters altar , having made with their fingers an impression in the Ashes upon the Altar , the next year the same Letters and impression were to be seen without the least alteration . And such as venture up to the top of the Pick of Tenerif go by night and not by day , they are called upon a little after the rising of the Sun by their guides to hasten down again , because of the danger , as it seems , caused by the subtilty of the air , for fear that it should stiffle the spirits . The reflection of the Sun beams near the northern pole are very weak and inefficacious in matter of heat . Let this Experiment be tried , take a Looking Gloss made contrary to the burning-glasses , and put it between your hand , and the Sun beams , and take notice whether it don't diminish the heat of the Sun , as the burning-glass increaseth it . Try this other Experiment , whether by the best and strongest burning-glasses it is not possible to gather together the beams of the Moon in one point , and cause thereby a small degree of warmth . Try also a burning-glass upon any thing that is hot , but not luminous or shining , as upon hot urine , or hot stone , which is not fiery or upon boiling water or the like , and see whether it increaseth not the heat , as at the rayes of the Sun. Try also a burning glass before the flame of the fire . The Comets have not always the same effects in encreasing the heat of the year , though some have observed that grievous droughts have succeeded them . Bright beams , and columns , and * Chasmata , and such like meteors appear more frequently in the winter than in the Summer , and especially in great frosts , when the air is very dry . Thunder and Lightnings seldom happen in Winter , but in the time of great heats . But falling Stars are thought to consist for the most part of a thin substance , bright and kindled , near a kin to the strongest fire . There are some Lightnings that yield light but don't burn , such happen alwayes without thunder . The breaking out , and eruptions of flames are to be seen in cold regions as well as in hot , as in Istandia , Greenland , as the trees which grow in cold Countreys are more combustible , more full of Pitch , and Rosom , than others that grow in hot Regions . All flame is hot , more or less : Nevertheless , they say , that Ignus fatuus , which lights sometimes against a wall , hath but little heat : it may be like the flame of the spirit of wine , which is mild and soft ; but that flame is yet milder , which some credible and discreet Historians affirm to have been seen about the hair and heads of Boys and Girls , which did not so much as singe the hair , but did softly wave above them . Every thing that is fiery , when it turns into a fiery red , when it should not yield any flame , it is always hot . Of hot Baths , which happen by the scituation and nature of the Sun , there hath not been sufficient inquiry . All boiling liquors in their own nature are cold , for there is no liquor to be toucht , which is so naturally , which remains always hot ; heat therefore is given to it for a time , as an acquired nature or quality ; so that the things themselves , which are in their operations most hot , as the spirit of Wine , some chymical Oiles , and the Oyl of Vitriol , and of Sulphur , and the ike , which at the first touching are cold , but soon after they burn . There is a doubt whether the warmth of wool , of skins , and of feathers , and the like , proceed not from some small inherent heat , as it riseth from animals , or whether it proceeds not from a fatness and Oyliness , which is agreeable to warmth , or whether it comes not from the inclusion and fraction of the Air. There is nothing Tangible , or yielding spirit , but is apt to take fire : yet many things differ in this , that some receive heat sooner , as Air , Oyl , and water ; ohers not so quickly , as Stone , and Metals . There can be no sparks struck out of Stone , or Steel , or out of any other hard substance , unless some minute parts of the substance of the Stone or Metal be also struck out . There is no Tangible Body to be found , but becomes warm by rubbing ; therefore the Ancients did fancy , that the heavenly Globes had no other warmth or vertue to cause heat , but that which was derived to them from the 〈◊〉 of the air , when they were rowled about in their swift and surious course . Some Herbs and Vegetables , when they are green and moist , seem to have in them some secret heat ; but that heat is so small , that it is not to be perceived by feeling when they are single , but when they are heaped together , and shut up , that their spirits cannot escape out into the air , but encourge one another , then the heat appears , and sometimes a flame in convenient matter . New lime becomes hot when it is sprinkled with water , either because of the union of heat , which before was dispersed . or by the irritation and exasperation of the spirits of water and of fire ; for there is a kind of conflict and antiperistasis . How the heat is caused will easily appear , if instead of Water , Oyl be cast into it , for Oyl , as well as Water , Unites the Spirits shut up , but it will not Irritate or anger them . All dung of Animals , when it is old , hath the power of heating , as we may see in the fatting of ground . Aromatick substances , and Herbs sharp at the taste , are much hotter when they are taken inwardly ; we may try upon what other substances they discover any hot vertue . The Seamen tell us , that when heaps and lumps of Spices or Aromatick substances , are long shut up closs , and then opened , there is some danger for such as stir them , or take them out first ; for the fumes that arise from them are apt to inflame the spirits , and to give feavers . Likewise an Experiment may be tried , whether their dust will not be able to dry Bacon , and other flesh hung over it , as over the smoak of a fire . There is an accrimony or penetration in cold things , as Vinegar , and Oyl , of 〈◊〉 , as well as in hot , as in the Oyl of wilde Marjoram , and the like ; therefore they cause a like pain in animals , and in inanimate substances they dissolve , and confirm the parts . In animals there is no pain but is accompanied with a certain sense of heat . Cold and hot have many effects common to them both , tho produced in a different manner ; for snow seems to burn the hands of children , and cold preserves flesh from putrefaction , as well as fire , and heat draws together some substances to a lesser bulk as well as cold . A Table of degrees , or of such things as are comparatively hot . WE must first speak of those things , which seem not to the feeling to be hot , and yet are so potentially afterwards : we shall descend to mention such things as are actually , or at the feeling hot ; and to examine their strength and degrees of heat . 1. Amongst the solid and Tangible bodies , there is none found , which is hot naturally or Originally , neither Stone , nor Metal , nor Sulphur , nor any Mineral , nor Wood , nor Water , nor the Carcase of any anima ; but in baths there is hot water by accident , either by subterraneous flames , as fire ; such as is in Etna , and many other mountains , or by the conflict of bodies , as heat is produced in the dissolution of Iron and Pewter . Therefore our feeling cannot be sensible of any degree of heat in inanimate substances , but they differ in their degrees of cold , for Wood is not so cold as Metals . 2. But touching things that have heat potentially in them , and that are ready to kindle , there are many inanimate substances of that nature , as Sulphure , Naptha , Salt-peter , &c. 3. Those things which before were inflamed , as the Horse dung , by an animal heat , or lime , ashes , and soot ; by the fire they yet retain certain relicks of their former heat . Therefore there are certain distillations , and separations of bodies , effected by the heat of Horse dung ; and the heat is raised in lime by Water , as we have already said . 4. Amongst the Vegetables there is no plant , nor part of a plant as the droppings , or sap , which seems to our feeling to be hot . 5. There is no part of dead animals nor any thing separated from them , which appears hot , nor the Horse dung it self , unless it be shut up , and buried close . But nevertheless all dung seems to have heat potentially in it , as may appear by the improvement of the ground . Likewise the Corpses of dead animals have the same secret heat potentially ; therefore in Church-yards , where they are daily buried , the ground hath by that means acquired a secret heat , which soon consumes a Carcase newly buried , and sooner than other earth . 6. Whatsoever fatness the ground , as all sorts of dung , Chalk , Sea-sand , Salt , and the like have a secret disposition and tendency to heat . 7. All Putrefaction hath some beginnings of a little heat , though not to that degree as to be perceived by feeling 8. The first degree of heat of those things , which are to be felt . To be hot by feeling is the heat of animals , that have a great Latitude of degrees ; for the lowest degree , as in insects , is not to be perceived by touching . The highest degree scarce attains to the degrèe of heat of the sun beams in the hottest Regions and Times : Nevertheless it is reported of Constantine and of several others , that they were naturally so hot , and their constitution so dry , that in several violent feavers their bodies did burn so much , that when any did but touch them with the hand it would seem to burn a while after . 9. All animals do encrease their heat by motions and exercise , by Wine , good Chear , and Venery , and in burning Feavers , and pain . 10. All animals in the intervals of Feavers are ceased with Cold and shivering at first , but a little after they burn the more . 11. We may further inquire and compare the heat of several animals , as of Fishes , four Footed Beasts , Serpents , Birds , and according to their several species , as in a Lyon , in a Kite , or a Man ; for , according to the common opinion , Fishes are inwardly less hot , Birds most , especially , Pigeons , Hawks , and Austriches . 12. Let us inquire further of the heat compared in the same animal with the several parts and members , for Milk , Blood , Seed , Eys , are of a moderate degree of warmth , and less hot then the exterior flesh of animals , when it moves and is stirred about , but what degree of heat is in the brain , stomack , heart , and other parts , was never yet found out . 13. All animals , during the Winter and in Cold storms , are outwardly cold , but inwardly they are thought to be hotter than in summer . 14. The Coelestial heat , in the hottest Regions , times of the Year , and Day , is not so hot as burning Wood , Straw , or Linnen , neither doth it burn but through a glass . 15. The Astrologers inform us , that some Stars are hotter th another , Amongst the Planets , next to Sol , Mars is the hotest , afterwards Jupiter , then Venus , but Luna is thought to be Cold , and Saturn colder : Amongst the fixed Stars Sirius is the hottest , then cor Leonis or Regulus , afterwards the Dog Star , &c. 16. The Sun warms most when he is nearest to our Zenith , over our Heads ; the same we may think of the other Planets , according to their degree of heat , for example , Jupiter is hotter when he is under Cancer or Leo , than when he is under Capricornius or Aquarius . 17. The Coelestial heat is increased three several ways , Namely , when the Globe is over our heads , when it draw near by proplnquity , and by a conjunction or association of several Stars . 18. There are several degrees of heat in flames , and fires in strength and weakness . 19. I Judge that the flame , that bursts forth and proceeds from certain imperfect metals , is very strong and fierce . 20. But the flame of thunder seems to be fiercer than all other flames , for sometimes it hath dissolved Iron it self into drops , which all other flames cannot do . 21. In things set a fire there is also a different degree of heat , we esteem the weakest to be burn'd Linnen , or Tinder , touch Wood or Match ; after them the weakest fire is that of a burnt coal , and laths set a fire : But the hottest we think to be Metal inflamed , as Iron and Copper , &c. 22. Motion increaseth heat , as we may perceive by blowing with bellows : for some of the harder sort of Metals are not to be dissolved , or liquefied by a dead fire , unless it be Stirred up by blowing . 23. We Judge that the great fires that happen , when the Wind blows hard , do struggle and strive more against the wind than they do yield to it , for the flame in such a case flies back with a greater fierceness when the Wind yeilds than when it drives it . By the common fire , especially by the subterraneous fires , which are the remotest and shut up clossest from the rayes of the Sun , you may expel the Caelestial Nature from the form of hot . By the heating of bodies of all sorts , I mean of Minerals , of Vegetables , and of the exterior parts of Animals , of Water , of Oile , &c. In drawing them nearer to the fire or any hot body you may expel all variety , and subtil texture of bodies . By Iron or other fiery Metals , which may heat other bodies without minishing ought of the weight or substance , expel the mixture of the substance of another hot thing . Here follows several other directions and precepts most useful , if well understood ; but because I am limited I proceed to the other helps of natures interpretation recommended by the worthy Author . First , He placeth prerogatives of instances . Secondly , Helps of induction . Thirdly , Arectification of induction , &c. Amongst the prerogatives of instances the solitary instances are first . They are such as discover the nature , which is inquired after in such subjects , which have nothing common with other subjects , except that Nature . And again , such as discover not the nature inquired for in such subjects , which are like in all things with other subjects , unless it be in the Nature it self , for example , if the Nature of Colour , is inquired into , the solitary instances are Gems of Christal , which yeild not not only a color in themselves , but cast it upon a Wall. They have nothing common with the fired colours in flowers , coloured Gems , Metals , Wood , &c. unless it be the Colour ; from whence it may easily appear , that colour is nothing else but a Modification of the Image of light cast into , and received in the first kind , by divers degrees of lightning upon the body ; in the Second , by the textures and various schesmatisms of the body . The Second are the instances called Migrantes , they are such in which the nature inquired for passeth to the generation , when before it was not , or contrariwise passeth to corruption , when it was before these instances are useful for a right understanding of the nature of things , and to direct us to practise ; for example , suppose the nature of whiteness be inquired into , the instance putting to generation is whole glass , and glass beaten to with powder , likewise simple water , and water stirred about into froth , for whole glass and water are transparent , not white , but glass beaten and water turned into froth , are not transparant , but white ; therefore we must inquire what happens from that change or passage to glass or water ; for it is evident that the form of whiteness is conveighed in by the contusion of the glass , and the stirring of the water , and there seems to be nothing added besides the communition of the parts of glass and water , and the mixture of the air . By these instances we may understand such as pass , not onely to generation and privation , but such as proceed to Majoration and Minoration ; for they tend also to discover to us the true forms of things . The Third assistances are named offensive , they are such as discover the nature inquired , for nakedly and in it self also , in its rise , and highest degree of power , free from all impediments ; for as every body receives the forms of many natures conjoyned , so as that in the concrete one weakness depresseth , breaks , and binds another , by that means every form is obscured : Now there are some subjects to be found in which the nature sought for is above the rest in its full vigor , either by the absence of the impediment , or by the predominancy of its vertue . These Instances do chiefly discover the nature of forms . For example , if you inquire for the nature of weight take quick-silver , which is the heaviest of all other things beside Gold , which is not much heavier : But the instance of quick-silver is more proper to discover the nature of weight , than Gold ; because Gold is solid and close , but quick-silver is liquid and full of spirits ; nevertheless it is heavier than Diamonds , and the most solid things , from whence we may understand the form of weight , which consists in the abundance of the matter , not in the compactness and closeness of the thing . The Fourth instances are named clandestine . They shew the nature inquired for in its lowest power , and as it were in the Cradle and beginning , rising and hid under a contrary nature that domineers over it . These instances are of great consequence to find out the forms of things , for example , if we inquire for the nature of solid ; the clandestine instances are such as discover a weak , and lowest degree of consistency , a solidity in a fluide substance , as in a buble of water , which is as a thin skin of solidity determined and made of a watery body . By this example , and by snow , froth , and melted Metals , we may understand that liquid and solid , are but ordinary notions , agreeable to the sense , for in truth there is in every body a liquidity which is weaker and more infirm in bodies homogeneous , as water , but stronger in heterogenious , therefore the conjunction to an heterogeneous body unites and joyns together , but the insinuation of the homogeneous dissolves and loosens . The fifth sort of Instances are named Constitutive . They are such as constitute a species of the nature inquired into , as a lesser form , for as the lawful forms which are convertible with the natures sought for , are hid in secret , & are not easily to be found , the thing it self and the weakness of our intellect requires that the particular forms be not neglected , but be diligently inquired into , for whatsoever unites nature , although in an imperfect manner , it shews a way to find out forms . For example , if any desires to understand nature of memory , or that which excites or helps memory , the constitutive instances are order and distribution , which evidently help our memory , also places in an artificial memory , &c. So that there are six lesser forms of those things which help memory ; namely ; limitation , a reducement of intellectual matters , to a sensibility an impression into a strong affection , an impression into a pure and disingaged mind , a multitude of helps and a former expectation . The Sixth are consormable instances or proportioned , for they shew similitudes , agreements , and conjugations of things , not in the lesser forms , as the constitutive instances do , but in a concrete body . They shew and discover a certain agreement between bodies , although they don't much 〈◊〉 to find out 〈◊〉 , nevertheless they are very beneficial to reveal the Fabrick of several parts of the universe , and in its members they make a kind of dissection , and therefore they lead us , as it were , by the hand to high and noble axioms . For example , these are conformable Instances , a looking glass and an eye , the make of the ear , and the places where the Eccho sounds , but of which conformity , besides the observation of resemblance , which is very useful for many things , it is easie to gather and form this Axiom , viz. that the organ for the senses , and the bodies , that send back the sounds to the sense , are much alike . Again , the understanding being from hence informed , may easily rise to another Axiom higher and more noble ; namely , that there is no 〈◊〉 between the Consents , or Sympathies , of Sensible Bodies , and such as are inanimate without sense , unless it be that in the former , there is an animal spirit in the body , fitted to receive and entertain it , but in the latter there is none . Therefore as many consents as there are in inanimate bodies , so many senses there might be in animals , if there were as many holes or perforations in the animate body , for the animal spirit to move and fly to the member rightly disposed , as a right organ , &c. Another conformable instance is the root of a plant , and the branches . Every vegetable swells and pushes out its parts round about as well downwards as upwards neither is there any Difference between the roots and branches , but only that the root is shut up in the Earth and the branches , spread in the air and the Sun , for if any one will but take a tender branch that grows , and turn the top towards the ground , though it toucheth not the earth , it will push forth a Root and not a Branch . And on the contrary , if the earth be put upon a plant , and be prest with a stone or other hard substance that might hinder the plant from spreading up , it will bring forth branches in the ground and underneath . Other conformable instances are the Gum of Trees , and the most part of the gems of Rocks , for either of them are but the exudations and sweatings , the first out of the sap of trees , the Second out of Rocks , from hence proceeds the clearness and splendor of both . Namely from the thin and subtil percolation from hence it is also that the hairs of animals are not so beautiful and of such a lively colour as the plumes of birds , for their sweat is not so fine when it issues out of their skin as when it comes out of a Feathers . Other conformable instances are the Fins of Fishes , and the Feet of four Footed Beasts , or the Feet and Wings of Birds unto which Aristotle adds four Circles in the motion of Serpents . Therefore in this great Fabrick of the World the motion of living creatures seems to be performed by four Arters or flexions . Also in terrestrial animals the teeth , and in birds , their bills are alike , from whence it is evident that in all perfect animals there is a certain hard substance that draws to the mouth . The Seventh are irregular instances , such as discover bodies in their whole , which are extravagant and broken off in Nature , and do not agree with other things of the same gender , but are only like to themselves , therefore stiled Monodicae . They are useful to raise and unite nature , to find out the genders and common natures , to limit them by their true differences . Neither are we to desist from an inquisition until the properties and qualities , which are found in such things as are thought to be miracles in nature , may be reduced , and comprehended under some form or certain Law , that all irregularity and singularity might be found to depend upon some common form . Such instances are the Sun and Moon amongst the Stars , the Loadstone among the Stones , quick-silver amongst metals , the Elephant , amongst the four Footed Beasts , &c. The eighth sort of instances are named Diviantes , because they are Natures errors , and Monsters , when Nature declines and goes aside from its ordinary course . The use of these is to rectifie the understanding , to reveal the common Forms ; neither in these ought we to desist from the inquisition until we have found out the cause of the deviation . But this cause doth not rise properly to any Form , but onely to the hidden proceeding to a Form , for he that knows the ways of Nature , he shall with more ease observe its deviations . And again , he that understands its Deviations can better discover its ordinary ways and methods . The Ninth sort of instances are Named Limitanea , such as discover the species of bodies , which seem to be composed of two species , or the Rudiments between one species and another : such are Flies between rottenness and a plant , certain Comets between stars and fiery meteors , Flying , Fishes , between Birds , and Fishes , &c. The Tenth are instances of Power , which are the noblest , and the most perfect , as the most excellent in every art ; for as this is our business chiefly , that Nature should be obedient and yield to the benefits of men ; it is fitting , that the works , which are in the power of men , as so many provinces , be overcome and subdued , should be taken notice of , and reckoned specially such as are most plain and perfect , because from them there is an easier and a nearer way to new inventions , never found out before . The Eleventh instance are stiled Comitatus and Hostiles . They are such as discover a concrete body such in which the nature inquired after , doth always follow it as an individual companion , and on the contrary , in which the Nature required doth always fly from it , & is excluded out of its company as an enemy : for out of such instances propositions may be formed , which may be certain , universal , affirmative , and negative , in which the subject shall be such a body in concrete , & the predicate the nature it self that is sought , for example if you seek for hot the Iustantia comitatus is the flame , &c. The Twelth are subjunctive , &c. The Thirteenth are instances of Union which confound and joyn together Natures , which are esteemed to be heterogeneous , and for such are noted and confirmed by the received divisions . For example , if the nature required is hot . That division seems to be good and authentick , that there are three kinds of heat ; the Coelestial , the animal , and that of the fire . These heats especially one of them being compared with the other two , are , in essence and species , or by a specifick nature , differing and altogether heterogeneous ; for the heat of the Coelestial Globes , and the animate heat , encourage and help generation ; but the heat of the fire corrupts and destroyes . It is therefore an instance of Union . This experiment , is common enough when the branch of a vine is brought into the house , where there is a continual fire , by which the Grapes will ripen a month sooner than those that are in the air : so that fruits may be brought to Maturity when they hang upon the tree by the fire , whereas , this seems to be a work proper only to the Sun. Therefore the understanding is perswaded from hence to inquire , what are the differences which are really between the heat of the Sun and that of the fire ; from whence it happens that their operations are so unlike , and they nevertheless partake of the same common nature . The differences are found to be four . First , that the heat of the Sun in respect of the heat of the fire is a degree much milder and more favourable . Secondly , That it is conveyed , to us through the air , which of it self is humide . Thirdly , and chiefly that it is very unequal , sometimes drawing near and increasing in strength , anon departing and diminishing , which very much contributes to the generation of bodies . Fourthly , that the Sun works upon a body in a long space of time ; but the working of the fire , through mens impatiency , performs the business in a shorter time . If any will be careful to attemper and reduce the heat of the fire to a more moderate and milder degree ; which may be done several ways , if he will besprinkle it , and cause it to send forth something of humidity ; cheifly if he imitates the Suns inequality . Lastly , if he stayes a little , by this means , he shall imitate or equal , or in some things cause the fires heat to be better than the Suns . The Fourteenth sort of instances are the Judicial , which is when an inquisition is made , and the understanding is placed in an Equilibrium , in an uncertainty where to assign the cause of the Nature inquired for . For example , suppose any man seeks the cause of the flux and reflux of the sea twice a 〈◊〉 . This motion must needs proceeds from the progress and regress of the waters , in the manner of water troubled up and down in a bason , which when it toucheth the one side of the bason , it leaves the other . Or it must proceed from the rising and falling of the waters in the bottom , as boiling water : now there is a doubt unto which of these causes the ebbing and flowing , or flux and reflux of the sea is to be assigned ; which if the first of these be asserted , then it will follow , that when the flux is on this side , the 〈◊〉 will be at the sametime on the other . But Acosco with some others have found after a diligent inquiry , that upon the Coast of Florida , and upon the Coast of Spain , and Africa , the ebbing and flowing of the Sea happens at the same moment of time . This question is further examined in the Original . The Fifteenth sort of instances are of divorce , because they discover the separations of those 〈◊〉 which often meet . The Sixteenth are the Instances of the lamp , or of the first information , which assist the sense , for as all interpretation of nature begins by the sense , and from the perception of the sense leads by a right and straight-way to inform the understanding , which are the true notions and axioms ; it must needs be , that the more copious and exact the representations of the senses are , so much the better and the happier all things must succeed . The Seventeenth sort of Instances are stiled of the Gate , because they help the immediate actions of the senses . Amongst the senses , it is certain that the sight is the chief , in regard of information ; therefore we must seek assistances to this sight . The eighteenth are Instances called Citantes , which deduce that which is not sensible to be sensible . The Nineteenth are Named Instances of supplement , because they supply the understanding with a right information when the senses fail , therefore we must Fly to them , when we have no proper instances . This is done in a two fold manner , either by Gradation , or by Analogy . For example , the Medium is not to be found which stop the Load-stone in moving the Iron , neither gold , if we put it between , nor silver , nor stone , nor glass , nor wood , &c. Nevertheless after an exact tryal , there may be a certain medium sound , which might dull its vertue more than any thing else comparatively , and in some degree , as that the loadstone should not be able to drawIron to it self through gold of such a thickness , &c. The Twentieth sort are stiled Instances persecantes , because they cut nature asunder , &c. The One and Twenty sort are instances of the Rod , or of non ultra . The Two and Twentieth are called Instances Curriculi . They measure nature by the moments of time , as the instances of the Rod measure it by the degrees of space . For all motion and natural action is performed in a time , some quicker , some softer , &c : The Three and Twentieth sort are instances Quanti , &c. The Four and Twentieth sort are instances of Predominancy , The 25. sort are called Innuentes , because they discover and design the benefits of men . The Six and Twentieth sort are named Instantiae Polychrestas . The Seven and Twentieth are the Magick instances . They are such in which the matter or the officient is but little and slender , if compared with the greatness of the work , or of the effect that follows , in somuch that though they are common , they are looked upon as miracles , &c. I am forced to out short , and abbreviate many excellent directions , and to pass over several weighty observations , because I am limited . However this abbreviation may give the Reader 〈◊〉 of the whole . FINIS . Notes, typically marginal, from the original text Notes for div A28309-e2080 * Or skin to cover such as covers the body . * Natura data . * Gaping of the firmament .