the Doctrine of the Person of Man into that of his Miseries and Pre-

rogatives. Division of the Relations between the Soul and the Body

into the Doctrines of Indications and Impressions. Physiognomy and

the Interpretation of Dreams assigned to the Doctrine of Indications . 175

CHAPTER II

Division of the Knowledge of the Human Body into the Medicinal, Cosmetic,

Athletic, and the Voluptuary Arts. Division of Medicine into Three

Functions: viz., the Preservation of Health, the Cure of Diseases, and

the Prolongation of Life. The last distinct from the two former.

CHAPTER III

Division of the Doctrine of the Human Soul into that of the Inspired Essence

and the Knowledge of the Sensible or Produced Soul. Second Division

of the same philosophy into the Doctrine of the Substance and the Fac-

ulties of the Soul. The Use and Objects of the latter. Two Appen-

dices to the Doctrine of the Faculties of the Soul: viz., Natural Divina-

tion and Fascination (Mesmerism). The Faculties of the Sensible Soul

divided into those of Motion and Sense

182

199

BOOK V

CHAPTER I

Division of the Use and Objects of the Faculties of the Soul into Logic and

Ethics. Division of Logic into the Arts of Invention, Judgment,

Memory and Tradition

CHAPTER II

The

Division of Invention into the Invention of Arts and Arguments.

former, though the more important of them, is wanting. Division of

the Invention of Arts into Literate (Instructed) Experience and a New

Method (Novum Organum). An Illustration of Literate Experience

CHAPTER III

Division of the Invention of Arguments into Promptuary, or Places of Prep-

aration, and Topical, or Places of Suggestion. The Division of Topics

into General and Particular. An Example of Particular Topics afforded

by an Inquiry into the Nature of the Qualities of Light and Heavy

CHAPTER IV

The Art of Judgment divided into Induction and the Syllogism. Induction

developed in the Novum Organum. The Syllogism divided into Direct

and Inverse Reduction. Inverse Reduction divided into the Doctrine

210

212

227

of Analytics and Confutations. The division of the latter into Confu-

tations of Sophisms, the Unmasking of Vulgarisms (Equivocal Terms),

and the Destruction of Delusive Images or Idols. Delusive Appear-

ances divided into Idola Tribús, Idola Specûs, and Idola Fori. Appen-

dix to the Art of Judgment. The Adapting the Demonstration to the

Nature of the Subject

235

CHAPTER V

Division of the Retentive Art into the Aids of the Memory and the Nature

of the Memory itself. Division of the Doctrine of Memory into Preno-

tion and Emblem

BOOK VI

244

CHAPTER I

Division of Tradition into the Doctrine of the Organ, the Method and the

Illustration of Speech. The Organ of Speech divided into the Knowl-

edge of the Marks of Things, of Speaking and Writing. The last two

comprise the two Branches of Grammar. The Marks of Things divided

into Hieroglyphics and Real Characters. Grammar again divided into

Literary and Philosophical. Prosody referred to the Doctrine of Speech,

and Ciphers to the Department of Writing.

247

CHAPTER II

Method of Speech includes a wide Part of Tradition.

of Delivery. Various kinds of Methods enumerated.

Styled the Wisdom

Their respective

The Grounds and Functions of Rhetoric. Three Appendices which belong

only to the Preparatory Part, viz., the Colors of Good and Evil, both

simple and composed; the Antithesis of Things (the pro and con of

General Questions); the Minor Forms of Speech (the Elaboration

of Exordiums, Perorations, and Leading Arguments)

268

CHAPTER IV

Two General Appendices to Tradition, viz., the Arts of Teaching and

Criticism

300

BOOK VII

CHAPTER I

Ethics divided into the Doctrine of Models and the Georgics (Culture) of

the Mind. Division of Models into the Absolute and Comparative

Good. Absolute Good divided into Personal and National

CHAPTER II

Division of Individual Good into Active and Passive. That of Passive

Good into Conservative and Perfective. Good of the Commonwealth

divided into General and Respective.

305

313

CHAPTER III

The Culture of the Mind divided into the Knowledge of Characteristic Dif-

ferences of Affections, of Remedies and Cures. Appendix relating to

the Harmony between the Pleasures of the Mind and the Body

322

335

BOOK VIII

CHAPTER I

Civil Knowledge divided into the Art of Conversation, the Art of Nego-

tiation, and the Art of State Policy

CHAPTER II

The Art of Negotiation divided into the Knowledge of Dispersed Occasions

(Conduct in Particular Emergencies), and into the Science of Rising in

Life. Examples of the former drawn from Solomon. Precepts relat-

ing to Self-advancement

CHAPTER III

The Arts of Empire or State Policy omitted. Two Deficiencies alone no-

ticed. The Art of Enlarging the Bounds of Empire, and the Knowl-

edge of Universal Justice drawn from the Fountains of Law

BOOK IX

The Compartments of Theology omitted. Three Deficiencies pointed out.

The Right Use of Reason in Matters of Faith. The Knowledge of the

Degrees of Unity in the City of God. The Emanations of the Holy

Scriptures

340

385

418

ON THE DIGNITY AND

ADVANCEMENT OF LEARNING

FIRST BOOK

The Different Objections to Learning stated and confuted; its Dignity
and Merit maintained

A$

TO THE KING

S UNDER the old law, most excellent king, there were daily sacrifices and free oblations'-the one arising out of ritual observance, and the other from a pious generosity, so I deem that all faithful subjects owe their kings a double tribute of affection and duty. In the first I hope I shall never be found deficient, but as regards the latter, though doubtful of the worthiness of my choice, I thought it more befitting to tender to your Majesty that service which rather refers to the excellence of your individual person than to the business of the State.

In bearing your Majesty in mind, as is frequently my custom and duty, I have been often struck with admiration, apart from your other gifts of virtue and fortune, at the surprising development of that part of your nature which philosophers call intellectual. The deep and broad capacity of your mind, the grasp of your memory, the quickness of your apprehension, the penetration of your judgment, your lucid method of arrangement, and easy facility of speech-at such extraordinary endowments I am forcibly reminded of the saying of Plato, "that all science is but remembrance," and that the human mind

1 See Numb. xxviii. 23; Levit. xxii. 18.

2 Plato's Phædo, i. 72 (Steph.); Theæt. i. 166, 191; Menon, ii. 81; and Aristot. de Memor. 2.

is originally imbued with all knowledge; that which she seems adventitiously to acquire in life being nothing more than a return to her first conceptions, which had been overlaid by the grossness of the body. In no person so much as your Majesty does this opinion appear more fully confirmed, your soul being apt to kindle at the intrusion of the slightest object; and even at the spark of a thought foreign to the purpose to burst into flame. As the Scripture says of the wisest king, "That his heart was as the sands of the sea, " which, though one of the largest bodies, contains the finest and smallest particles of matter. In like manner God has endowed your Majesty with a mind capable of grasping the largest subjects and comprehending the least, though such an instrument seems an impossibility in nature. As regards your readiness of speech, I am reminded of that saying of Tacitus concerning Augustus Cæsar, “Augusto profluens ut quæ principem virum deceret, eloquentia fuit. ''4 For all eloquence which is affected or overlabored, or merely imitative, though otherwise excellent, carries with it an air of servility, nor is it free to follow its own impulses. But your Majesty's eloquence is indeed royal, streaming and branching out in nature's fashion as from a fountain, copious and elegant, original and inimitable. And as in those things which concern your crown and family, virtue seems to contend with fortuneyour Majesty being possessed of a virtuous disposition and a prosperous government, a virtuous observance of the duties of the conjugal state with most blessed and happy fruit of marriage, a virtuous and most Christian desire of peace at a time when contemporary princes seem no less inclined to harmony-so likewise in intellectual gifts there appears as great a contention between your Majesty's natural talents and the universality and perfection of your learning. Nor indeed would it be easy to find any mon

3 III. Kings iv. 29. We may observe that Bacon invariably quotes from the Vulgate, to which our references point. 4 Tacitus, Annales, xiii. 3.