not a thing so easy as is conceived to convey the conceit of one man's mind into the mind of another without loss or mistaking, specially in notions new and differing from those that are received. That never any knowledge was delivered in the same order it was invented, no not in the mathematic, though it should seem otherwise in regard that the propositions placed last do use the propositions or grants placed first for their proof and demonstration. That there are forms and methods of tradition wholly distinct and differing, according to their ends whereto they are directed. That there are two ends of tradition of knowledge, the one to teach and instruct for use and practice, the other to impart or intimate for re-examination and progression. That the former of these ends requireth a method not the same whereby it was invented and induced, but such as is most compendious and ready whereby it may be used and applied. That the latter of the ends, which is where a knowledge is delivered to be continued and spun on by a succession of labours, requireth a method whereby it may be transposed to another in the same manner as it was collected, to the end it may be discerned both where the work is weak, and where it breaketh off. That this latter method is not only unfit for the former end, but also impossible for all knowledge gathered and insinuated by Anticipations, because the mind working inwardly of itself, no man can give a just account how he came to that knowledge which he hath received, and that therefore this method is peculiar for knowledge gathered by interpretation. That the discretion anciently observed, though by the precedent of many vain persons and deceivers disgraced, of publishing part, and reserving part to a private succession, and of publishing in a manner whereby it shall not be to the capacity nor taste of all, but shall as it were single and adopt his reader, is not to be laid aside, both for the avoiding of abuse in the excluded, and the strengthening of affection in the admitted. That there are other virtues of tradition, as that there be no occasion given to error, and that it carry a vigour to root and spread against the vanity and injuries of time; all which if they were ever due to any knowledge delivered, or if they were never due to any human knowledge heretofore delivered, yet are now due to the knowledge propounded.

CAP. 19.

Of the impediments which have been in the affections, the principle whereof hath been despair or diffidence, and the strong apprehension of the difficulty, obscurity, and infiniteness which belongeth to the invention of knowledge, and that men have not known their own strength, and that the supposed difficulties and vastness of the work is rather in shew and muster than in state or substance where the true way is taken. That this diffidence hath moved and caused some never to enter into search, and others when they have been entered either to give over or to seek a more compendious course than can stand with the nature of true search. That of those that have refused and prejudged inquiry, the more sober and grave sort of wits have depended upon authors and traditions, and the more vain and credulous resorted to revelation and intelligence with spirits and higher natures. That of those that have entered into search, some having fallen upon some conceits which they after consider to be the same which they have found in former authors, have suddenly taken a persuasion that a man shall but with much labour incur and light upon the same inventions which he might with ease receive from others; and that it is but a vanity and self-pleasing of the wit to go about again, as one that would rather have a flower of his own gathering, than much better gathered to his hand. That the same humour of sloth and diffidence suggesteth that a man shall but revive some ancient opinion which was long ago propounded, examined, and rejected. And that it is easy to err in conceit that a man's observation or notion is the same with a former opinion, both because new conceits must of necessity be uttered in old words, and because 38 upon true and erroneous grounds men may meet in consequence or

38 A parenthesis " (as the Schools well know)" which follows here, has a line drawn through it.

conclusion, as several lines or circles that cut in some one point. That the greatest part of those that have descended into search have chosen for the most artificial and compendious course to induce principles out of particulars, and to reduce all other propositions unto principles; and so instead of the nearest way, have been led to no way or a mere labyrinth. That the two contemplative ways have some resemblance with the old parable of the two moral ways, the one beginning with incertainty and difficulty and ending in plainness and certainty, and the other beginning with shew of plainness and certainty, and ending in difficulty and incertainty. Of the great and manifest error and untrue conceit or estimation of the infiniteness of particulars, whereas indeed all prolixity is in discourse and derivations; and of the infinite and most laborious expence of wit that hath been employed upon toys and matters of no fruit or value. That although the period of one age cannot advance men to the furthest point of interpretation of nature (except the work should be undertaken with greater helps than can be expected,) yet it cannot fail in much less space of time to make return of many singular commodities towards the state and occasions of man's life. That there is less reason of distrust in the course of interpretation now propounded than in any knowledge formerly delivered, because this course doth in sort equal men's wits, and leaveth no great advantage or pre-eminence to the perfect and excellent motions of the spirit. That to draw a straight line or to make a circle perfect round by aim of hand only, there must be a great difference between an unsteady and unpractised hand and a steady and practised, but to do it by rule or compass it is much alike.

CAP. 21.

Of the impediments which have been in the two extreme humours of admiration of antiquity and love of novelty, and again of over-servile reverence or over light scorn of the opinions of others.

CAP. 22.

Of the impediments which have been in the affection of pride, specially of one kind, which is the disdain of dwelling and being conversant much in experiences and particulars, specially such as are vulgar in occurrency, and base and ignoble in use. That besides certain higher mysteries of pride, generalities seem to have a dignity and solemnity, in that they do not put men in mind of their familiar actions, in that they have less affinity with arts mechanical and illiberal, in that they are not so subject to be controuled by persons of mean observation, in that they seem to teach men that they know not, and not to refer them to that they know. All which conditions directly feeding the humour of pride, particulars do want. That the majesty of generalities and the divine nature of the mind in taking them (if they be truly collected, and be indeed the direct reflexions of things), cannot be too much magnified. And that it is true that interpretation is the very natural and direct intention, action, and progression of the understanding delivered from impediments. And that all Anticipation is but a deflexion or declination by accident.

CAP. 25.

Of the impediments which have been in the state of heathen religion and other superstitions and errors of religion. And that in the true religion there hath not 39 nor is any impediment, except it be by accident or intermixture of humour. That a religion which consisteth in rites and forms of adoration, and not in confessions and beliefs, is adverse to knowledge; because men having liberty to inquire and discourse of Theology at pleasure, it cometh to pass that all inquisition of nature endeth and limiteth itself in such metaphysical or theological discourse; whereas if men's wits be shut out of that part, it turneth them again to discover and so to seek reason of reason more deeply. And that such was the religion of the Heathen. That a religion that is jealous of the variety of learning,

39 So MS.

discourse, opinions, and sects, (as misdoubting it may shake the foundations), or that cherisheth devotion upon simplicity and ignorance, as ascribing ordinary effects to the immediate working of God, is adverse to knowledge. That such is the religion of the Turk, and such hath been the abuse of Christian religion at some several times, and in some several factions. And of the singular advantage which the Christian religion hath towards the furtherance of true knowledge, in that it excludeth and interdicteth human reason, whether by interpretation or anticipation, from examining or discussing of the mysteries and principles of faith.

CAP. 26.

Of the impediments which have been in the nature of society and the policies of state. That there is no composition of estate or society, nor order or quality of persons, which have not some point of contrariety towards true knowledge. That monarchies incline wits to profit and pleasure, and commonwealths to glory and vanity. That universities incline wits to sophistry and affectation, cloisters to fables and unprofitable subtilty, study at large to variety; and that it is hard to say, whether mixture of contemplations with an active life, or retiring wholly to contemplations, do disable and hinder the mind more.

FILUM LABYRINTHI, SIVE FORMULA

INQUISITIONIS

PREFACE.

THE following fragment was first printed in Stephens's second collection (1734), from a manuscript belonging to Lord Oxford, which is now in the British Museum (Harl. MSS. 6797. fo. 139). As far as it goes, it agrees so nearly with the Cogitata et Visa that either might be taken for a free translation of the other, with a few additions and omissions. But I think the English was written first; probably at the time when the idea first occurred to Bacon of drawing attention to his doctrine by exhibiting a specimen of the process and the result in one or two particular cases. The Cogitata et Visa professes to be merely a preface framed to prepare the way for an example of a legitimate philosophical investigation proceeding regularly by Tables. Such an example, or at least the plan and skeleton of it, will be found further on,1 with the title Filum Labyrinthi, sive Inquisitio legitima de Motu; and the title prefixed to this fragment is most easily explained by supposing that a specimen of an Inquisitio legitima was meant to be included in it.

It is here printed from the original MS. which is a fair copy in the hand of one of Bacon's servants, carefully corrected in his own.

[1 A Latin treatise, not given in this reprint.-ED.]

J. S.

AD FILIOS 1.

PARS PRIMA.

1. FRANCIS BACON thought in this manner. The knowledge whereof the world is now possessed, especially that of nature, extendeth not to magnitude and certainty of works. The Physician pronounceth many diseases incurable, and faileth oft in the rest. The Alchemists wax old and die in hopes. The Magicians perform nothing that is permanent and profitable. The Mechanics take small light from natural philosophy, and do but spin on their own little threads. Chance sometimes discovereth inventions; but that worketh not in years, but ages. So he saw well, that the inventions known are very unperfect; and that new are not like to be brought to light but in great length of time; and that those which are, came not to light by philosophy.

2. He thought also this state of knowledge was the worse, because men strive (against themselves) to save the credit of ignorance, and to satisfy themselves in this poverty. For the Physician, besides his cauteles of practice, hath this general cautele of art, that he dischargeth the weakness of his art upon supposed impossibilities: neither can his art be condemned, when itself judgeth. That philosophy also, out of which the knowledge of physic, which now is in use, is hewed, receiveth certain positions and opinions, which (if they be well weighed) induce this persuasion, that no great works are to be expected from art, and the hand of man; as in particular that opinion, that the heat of the sun and fire differ in kind; and that other, that Composition is the work of man, and Mixture is the work of nature, and the like; all tending to the circumscription of man's power, and to artificial despair; killing in men, not only the comfort of 2 imagination but the industry of trial; only upon vain glory to have their art thought perfect, and that all is impossible that is not already found. The Alchemist dischargeth his art upon his own errors, either supposing a misunderstanding of the words of his authors, which maketh him listen after auricular traditions; or else a failing in the true proportions and scruples of practice, which maketh him renew infinitely his trials; and finding also that he lighteth upon some mean experiments and conclusions by the way, feedeth upon them, and magnifieth them to the most, and supplieth the rest in hopes. The Magician, when he findeth something (as he conceiveth) above nature effected, thinketh, when a breach is once made in nature, that it is all one to perform great things and small; not seeing that they are but subjects of a certain kind, wherein magic and superstition hath played in all times. The Mechanical person, if he can refine an invention, or put two or three observations or practices together in one, or couple things better with their use, or make the work in less or greater volume, taketh himself for an inventor. So he saw well, that men either persuade themselves of new inventions as of impossibilities; or else think they are already extant, but in secret and in few hands; or that they account of those little industries and additions, as of inventions: all which turneth to the averting of their minds from any just and constant labour to invent further in any quantity.

3. He thought also, when men did set before themselves the variety and perfection of works produced by mechanical arts, they are apt rather to admire the provisions of man, than to apprehend his wants; not considering, that the original inventions and conclusions of nature which are the life of all that variety, are not many nor deeply fetched; and that the rest is but the subtile and ruled

1 This is written at the top of the page, in the left-hand corner, in Bacon's hand. 2 of is omitted in the MS.