101. But after having collected and prepared an abundance and store of natural history, and of the experience required for the operations of the understanding, or philosophy; still the un derstanding is as capable of acting on such materials of itself with the aid of memory alone, as any person would be of retaining and achieving by memory the computation of an almanac. Yet meditation has hitherto done more for discovery than writing, and no experiments have been committed to paper. We cannot, however, approve of any mode of discovery without writing, and when that comes into more general use we may have further hopes.

idle and indolent men received some mere reports | duce a completely different method, order, and of experience, traditions, as it were, of dreams, as progress of continuing and promoting experience establishing or confirming their philosophy; and For vague and arbitrary experience is (as we have not hesitated to allow them the weight of have observed) mere groping in the dark, and legitimate evidence. So that a system has been rather astonishes than instructs. But when expursued in philosophy with regard to experience, perience shall proceed regularly and uninterruptresembling that of a kingdom or state which edly by a determined rule, we may entertain would direct its councils and affairs according to better hopes of the sciences. the gossip of city and street politicians, instead of the letters and reports of ambassadors and messengers worthy of credit. Nothing is rightly inquired into, or verified, noted, weighed, or measured, in natural history. Indefinite and vague observation produces fallacious and uncertain information. If this appear strange or our complaint somewhat too unjust, (because Aristotle himself, so distinguished a man, and supported by the wealth of so great a king, has completed an accurate history of animals, to which others with greater diligence but less noise have made considerable additions, and others again have composed copious histories and notices of plants, metals, and fossils,) it will arise from a want of sufficiently attending to and comprehending our present observations. For a natural history compiled on its own account, and one collected for the mind's information as a foundation for philosophy, are two different things. They differ in several respects, but principally in this; the former contains only the varieties of natural species without the experiments of mechanical arts. For as in ordinary life every person's disposition, and the concealed feelings of the mind and passions are most drawn out when they are disturbed; so the secrets of nature betray themselves more readily when tormented by art, than when left to their own course. We must begin, therefore, to entertain hopes of natural philosophy then only, when we have a better compilation of natural history, its real basis and support.

99. Again, even in the abundance of mechanical experiments there is a very great scarcity of those which best inform and assist the understanding. For the mechanic, little solicitous about the investigation of truth, neither directs his attention nor applies his hand to any thing that is not of service to his business. But our hope of further progress in the sciences will then only be well founded, when numerous experiments shall be received and collected into natural history, which, though of no use in themselves, assist materially in the discovery of causes and axioms: which experiments we have termed enlightening, to distinguish them from those which are profitable. They possess this wonderful property and nature, that they never deceive or fail you, for, being used only to discover the natural cause of some object, whatever be the result, they equally satisfy your aim by deciding the question.

100. We must not only search for and procure a greater number of experiments, but also intro

102. Besides this, there is such a multitude and host as it were of particular objects, and lying so widely dispersed, as to distract and confuse the understanding; and we can therefore hope for no advantage from its skirmishing, and quick movements and incursions, unless we put its forces in due order and array by means of proper, and well arranged, and as it were living tables of discovery of these matters which are the subject of investigation, and the mind then apply itself to the ready prepared and digested aid which such tables afford.

103. When we have thus properly and regularly placed before the eyes a collection of particulars, we must not immediately proceed to the investigation and discovery of new particulars or effects, or, at least, if we do so, must not rest satisfied therewith. For, though we do not deny that by transferring the experiments from one art to another, (when all the experiments of each have been collected and arranged, and have been acquired by the knowledge and subjected to the judgment of a single individual,) many new experiments may be discovered, tending to benefit society and mankind, by what we term literate experience; yet comparatively insignificant results are to be expected thence, whilst the more important are to be derived from the new light of axioms, deduced by certain method and rule from the above particulars, and pointing out and defining new particulars in their turn. Our road is not along a plain, but rises and falls, ascending to axioms and descending to effects.

104. Nor can we suffer the understanding to jump and fly from particulars to remote and most general axioms, (such as are termed the princi ples of arts and things,) and thus prove and make out their intermediate axioms according to the supposed unshaken truth of the former. This,

107. Here, too, we may again repeat what we have said above, concerning the extending of natural philosophy, and reducing particular sciences to that one, so as to prevent any schism or dismembering of the sciences; without which we cannot hope to advance.

however, has always been done to the present careless grasp catch at shadows and abstract ume from the natural bent of the understanding, forms, instead of substances of a determinate educated, too, and accustomed to this very method nature; and as soon as we act thus, well authorby the syllogistic mode of demonstration. But ized hopes may with reason be said to beam we can then only augur well for the sciences, upon us. when the ascent shall proceed by a true scale and successive steps, without interruption or breach, from particulars to the lesser axioms, thence to the intermediate, (rising one above the other,) and lastly to the most general. For the lowest axioms differ but little from bare experiment, the highest and most general (as they are esteemed at present) are notional, abstract, and of no real weight. The intermediate are true, solid, full of life, and upon them depend the business and fortune of mankind; beyond these are the really general, but not abstract, axioms, which are truly limited by the intermediate.

We must not then add wings, but rather lead and ballast to the understanding, to prevent its jumping or flying, which has not yet been done; but whenever this takes place we may entertain greater hopes of the sciences.

108. Such are the observations we would make, in order to remove despair and excite hope, by bidding farewell to the errors of past ages, or by their correction. Let us examine whether there be other grounds for hope. And, first, if many useful discoveries have occurred to mankind by chance or opportunity, without investigation or attention on their part, it must necessarily be acknowledged that much more may be brought to light by investigation and attention, if it be regu. lar and orderly, not hasty and interrupted. For, although it may now and then happen that one falls by chance upon something that had before escaped considerable efforts and laborious inquiries, yet, undoubtedly, the reverse is generally the case. We may, therefore, hope for further, better, and more frequent results from man's reason, industry, method, and application, than from chance and mere animal instinct, and the like, which have hitherto been the sources of invention.

109. We may also derive some reason for hope, from the circumstance of several actual inventions

105. In forming axioms, we must invent a different form of induction from that hitherto in use; not only for the proof and discovery of principles, (as they are called,) but also of minor intermediate, and in short every kind of axioms. The induction which proceeds by simple enumeration is puerile, leads to uncertain conclusions, and is exposed to danger from one contradictory instance, deciding generally from too small a number of facts, and those only the most obvious. But a really useful induction for the discovery and de-being of such a nature, that scarcely any one monstration of the arts and sciences should separate nature by proper rejections and exclusions, and then conclude for the affirmative, after collecting a sufficient number of negatives. Now, this has not been done, or even attempted, except perhaps by Plato, who certainly uses this form of induction in some measure, to sift definitions and ideas. But much of what has never yet entered the thoughts of man, must necessarily be employed in order to exhibit a good and legitimate mode of induction, or demonstration; so as even to render it essential for us to bestow more pains upon it than have hitherto been bestowed on syllogisms. The assistance of induction is to serve us not only in the discovery of axioms, but also in defining our notions. Much indeed is to be hoped from such an induction as has been described.

106. In forming our axioms from induction, we inust examine and try, whether the axiom we delive, be only fitted and calculated for the particular instances from which it is deduced, or whether it be more extensive and general. If it be the latter, we must observe, whether it confirm its own extent and generality, by giving surety, as it were, in pointing out new particulars, so that we inay neither stop at actual discoveries, nor with a

could have formed a conjecture about them, previously to their discovery, but would rather have ridiculed them as impossible. For men are wont to guess about new subjects, from those they are already acquainted with, and the hasty and vitiated fancies they have thence formed: than which there cannot be a more fallacious mode of reasoning, because much of that which is derived from the sources of things, does not flow in their usual channel. If, for instance, before the discovery of cannon, one had described its effects in the following manner: "There is a new inven tion, by which walls and the greatest bulwarks can be shaken and overthrown from a considerable distance," men would have begun to contrive various means of multiplying the force of projectiles and machines, by means of weights and wheels, and other modes of battering and projecting. But it is improbable that any imagination or fancy would have hit upon a fiery blast expanding and developing itself so suddenly and violently, because none would have seen an instance at all resembling it, except perhaps in earthquakes or thunder, which they would have immediately rejected as the great operations of nature, not to be imitated by man.

So if, before the discovery of silk thread, any

way, and submitting the powers of my mind to things. I have somewhat advanced (as I make hold to think the matter I now treat of. Then let others consider what may be hoped from men who enjoy abundant leisure, from united labours, and the succession of ages, after these suggestions on our part, especially in a course which is not confined, like theories, to individuals, but admits of the best distribution and union of labour and effect, particularly in collecting experiments. For men will then only begin to know their own power, when each performs a separate part, instead of undertaking in crowds the same work.

114. Lastly, though a much more faint and uncertain breeze of hope were to spring up from our new continent, yet we consider it necessary to make the experiment, if we would not show a dastard spirit. For the risk attending want of success is not to be compared with that of neglecting the attempt; the former is attended with the loss of a little human labour, the latter with that of an immense benefit. For these and other reasons, it appears to us that there is abundant ground to hope, and to induce not only those who are sanguine to make experiment, but even those who are cautious and sober to give their assent.

115. Such are the grounds for banishing despair, hitherto one of the most powerful causes of the delay and restraint to which the sciences have been subjected; in treating of which, we have at the same time discussed the signs and causes of the errors, idleness, and ignorance, that have prevailed seeing especially that the more refined causes, which are not open to popular judgment and observation, may be referred to our remarks on the idols of the human mind. Here, too, we should close the demolishing branch of our Instauiation, which is comprised in three confutations. 1. The confutation of natural human reason left to itself. 2. The confutation of demonstration. 3. The confutation of theories, or received systems of philosophy and doctrines. Our confutation has followed such a course as was open to it, namely, the exposing of the signs of error, and the producing evidence of the causes of it: for we could adopt no other, differing, as we do, both in first principles and demonstrations from others.

It is time for us, therefore, to come to the art itself, and the rule for the interpretation of nature: there is, however, still something which must not be passed over. For the intent of this first book of aphorisms being to prepare the mind for understanding as well as admitting what follows, we must now, after having cleansed, polished, and levelled its surface, place it in a good position, and, as it were, a benevolent aspect towards our propositions; ceeing that prejudice in new matters may be produced not only by the strength of preconceived notions, but also by a false anticipation or expectation of the matter proposed. We shall, therefore, endeavour to induce good and correct

opinions of what we offer, although this be only necessary for the moment, and, as it were, laid out at interest, until the matter itself be well understood.

116. First, then, we must desire men nct to suppose that we are ambitious of founding any philosophical sect, like the ancient Greeks, or some moderns, as Telesius,* Patricius,† and Severinus. For, neither is this our intention, nor do we think that peculiar abstract opinions on nature and the principles of things, are of much importance to men's fortunes; since it were easy to revive many ancient theories, and to introduce many new ones; as, for instance, many hypotheses with regard to the heavens can be formed, differing in themselves, and yet sufficiently according with the phenomena.

We bestow not our labour on such theoretical and, at the same time, useless topics. On the contrary, our determination is that of trying whether we can lay a firmer foundation, and extend to a greater distance the boundaries of human power and dignity. And although, here and there, upon some particular points, we hold (in our own opinion) more true and certain, and I might even say, more advantageous tenets, than those in general repute, (which we have collected in the fifth part of our Instauration,) yet we offer no universal or complete theory. The time does not yet appear to us to be arrived, and we entertain no hope of our life being prolonged to the completion of the sixth part of the Instauration, (which is destined for philosophy discovered by the interpretation of nature,) but are content if we proceed quietly and usefully in our interme diate pursuit, scattering, in the mean time, the seeds of less adulterated truth for posterity, and, at least, commence the great work.

117. And, as we pretend not to found a sect, so do we neither offer nor promise particular effects: which may occasion some to object to us, that since we so often speak of effects, and consider every thing in its relation to that end, we ought also to give some earnest of producing them. Our course and method, however, as we have often said, and again repeat, is such as not to deduce effects from effects, nor experiments from experiments, (as the empirics do,) but in our capacity of legitimate interpreters of nature, to deduce causes and axioms from effects and

experiments; and new effects and experiments contain much that is light and common, mean and from those causes and axioms.

And, although any one of moderate intelligence and ability will observe the indications and sketches of many noble effects in our tables of inventions, (which form the fourth part of the Instauration,) and also in the examples of particular instances cited in the second part, as well as in our observations on history, (which is the subject of the third part; yet we candidly confess that our present natural history, whether compiled from books or our own inquiries, is not sufficiently copious and well ascertained to satisfy, or even assist, a proper interpretation.

If, therefore, there be any one who is more disposed and prepared for mechanical art, and ingenious in discovering effects, than in the mere management of experiment, we allow him to employ his industry in gathering many of the fruits of our history and tables in his way, and applying them to effects, receiving them as interest till he can obtain the principal. For our own part, having a greater object in view, we condemn all hasty and premature rest in such pursuits, as we would Atalanta's apple (to use a common allusion of ours;) for we are not childishly ambitious of golden fruit, but use all our efforts to make the course of art outstrip nature, and we hasten not to reap moss or the green blade, but wait for a ripe harvest.

illiberal, too refined and merely speculative, and, as it were, of no use, and this, perhaps, may divert and alienate the attention of mankind. With regard to what is common; let men reflect, that they have hitherto been used to do nothing but refer and adapt the causes of things of rare occurrence to those of things which more frequently happen, without any investigation of the causes of the latter, taking them for granted and admitted.

Hence they do not inquire into the causes of gravity, the rotation of the heavenly bodies, heat, cold, light, hardness, softness, rarity, density, liquidity, solidity, animation, inanimation, similitude, difference, organic formation, but taking them to be self-evident, manifest, and admitted, they dispute and decide upon other matters of less frequent and familiar occurrence.

But we (who know that no judgment can be formed of that which is rare or remarkable, and much less any thing new brought to light, without a previous regular examination and discovery of the causes of that which is common, and the causes again of those causes) are necessarily compelled to admit the most common objects into our history. Besides, we have observed that nothing has been so injurious to philosophy as this circumstance, namely, that familiar and frequent objects do not arrest and detain men's contemplation, but are carelessly admitted, and their causes never inquired after; so that information on unknown subjects is not more often wanted than attention to those which are known.

120. With regard to the meanness or even the filthiness of particulars, for which (as Pliny observes) an apology is requisite, such subjects are no less worthy of admission into natural history than the most magnificent and costly: nor do they at all pollute natural history, for the sun enters alike the palace and the privy, and is not thereby polluted. We neither dedicate nor raise a capitol or pyramid to the pride of man, but rear a holy temple in his mind, on the model of the universe, which model therefore we imitate. For that which is deserving of existence is deserving of knowledge, the image of existence. Now, the mean and splendid alike exist. Nay, as the finest odours are sometimes produced from putrid matter, (such as musk and civet,) so does valuable light and information emanate from mean and sordid instances. But we have already said too much, for such fastidious feelings are childish and effeminate.

118. There will be some, without doubt, who, on a perusal of our history and tables of invention, will meet with some uncertainty, or perhaps fallacy, in the experiments themselves, and will thence, perhaps, imagine that our discoveries are built on false foundations and principles. There is, however, really nothing in this, since it must needs happen in beginnings. For it is the same as if in writing or printing one or two letters were wrongly turned or misplaced, which is no great inconvenience to the reader, who can easily by his own eye correct the error; let men in the same way conclude that many experiments in natural history may be erroneously believed and admitted, which are easily expunged and rejected afterwards by the discovery of causes and axioms. It is, however, true that if these errors in natural history and experiments become great, frequent, and continued, they cannot be corrected and amended by any dexterity of wit or art. If, then, even in our natural history, well examined and compiled with such diligence, strictness, and (I might say) reverential scruples, there be now and then something false and erroneous in the details, what must we say of the common natural history, 121. The next point requires a more accurate which is so negligent and careless when compared consideration, namely, that many parts of our with ours? or of systems of philosophy and the history will appear to the vulgar, or even any sciences based on such loose soil, or rather quick- mind accustomed to the present state of things, sand? Let none then be alarmed by such observa- fantastically and uselessly refined. Hence we tions. have in regard to this matter said from the first, 119. Again, our history and experiments will and must again repeat, that we look for experi