are but slight and superficial, and contribute little, if anything, to true and active science. Nor have I forgotten that in a former passage I noted and corrected as an error of the human mind the opinion that Forms give existence. For though in nature nothing really exists beside individual bodies, performing pure individual acts according to a fixed law, yet in philosophy this very law, and the investigation, discovery, and explanation of it, is the foundation as well of knowledge as of operation. And it is this law, with its clauses, that I mean when I speak of Forms; a name which I the rather adopt because it has grown into use and become familiar.

III.

If a man be acquainted with the cause of any nature (as whiteness or heat) in certain subjects only, his knowledge is imperfect; and if he be able to superinduce an effect on certain substances only (of those susceptible of such effect), his power is in like manner imperfect. Now if a man's knowledge be confined to the efficient and material causes (which are unstable causes, and merely vehicles, or causes which convey the form in certain cases) he may arrive at new discoveries in reference to substances in some degree similar to one another, and selected beforehand; but he does not touch the deeper boundaries of things. But whosoever is acquainted with Forms, embraces the unity of nature in substances the most unlike; and is able therefore to detect and bring to light things never yet done, and such as neither the vicissitudes of nature, nor industry in experimenting, nor accident itself, would ever have brought into act, and which would never have occurred to the thought of man. From the discovery of Forms therefore results truth in speculation and freedom in operation.

IV.

Although the roads to human power and to human knowledge lie close together, and are nearly the same, nevertheless on account of the pernicious and inveterate habit of dwelling on abstractions, it is safer to begin and raise the sciences from those foundations which have relation to practice, and to let the active part itself be as the seal which prints and determines the contemplative counterpart. We must therefore consider, if a man wanted to generate and superinduce any nature upon a given body, what kind of rule or direction or guidance he would most wish for, and express the same in the simplest and least abstruse language. For instance, if a man wishes to superinduce upon silver the yellow colour of gold or an increase of weight (observing the laws of matter), or transparency on an opaque stone, or tenacity on glass, or vegetation on some substance that is not vegetable, we must consider, I say, what kind of rule or guidance he would most desire. And in the first place, he will undoubtedly wish to be directed to something which will not deceive him in the result, nor fail him in the trial. Secondly, he will wish for such a rule as shall not tie him down to certain means and particular modes of operation. For perhaps he may not have those means, nor be able conveniently to procure them. And if there be other means and other methods for producing the required nature (beside the one prescribed) these may perhaps be within his reach; and yet he shall be excluded by the narrowness of the rule, and get no good from them. Thirdly, he will desire something to be shown him, which is not as difficult as the thing proposed to be done, but comes nearer to practice.

For a true and perfect rule of operation then the direction will be that it be certain, free, and disposing or leading to action. And this is the same thing with the discovery of the true Form. For the Form of a nature is such, that given the Form the nature infallibly follows. Therefore it is always present when the nature is present, and universally implies it, and is constantly inherent in it. Again, the Form is such, that if it be taken away the nature infallibly vanishes. Therefore it is always absent when the nature is absent, and implies its absence, and inheres in nothing else. Lastly, the true Form is such that it deduces. the given nature from some source of being which is inherent in more natures, and which is better known in the natural order of things than the Form itself. For a true and perfect axiom of knowledge then the direction and precept will be,

that another nature be discovered which is convertible with the given nature, and yet is a limitation of a more general nature, as of a true and real genus 4. Now these two directions, the one active the other contemplative, are one and the same thing; and what in operation is most useful, that in knowledge is most true.

V.

The rule or axiom for the transformation of bodies is of two kinds. The first regards a body as a troop or collection of simple natures. In gold, for example, the following properties meet. It is yellow in colour; heavy up to a certain weight; malleable or ductile to a certain degree of extension; it is not volatile, and loses none of its substance by the action of fire; it turns into a liquid with a certain degree of fluidity; it is separated and dissolved by particular means; and so on for the other natures which meet in gold. This kind of axiom, therefore, deduces the thing from the forms of simple natures. For he who knows the forms of yellow, weight, ductility, fixity, fluidity, solution, and so on, and the methods for superinducing them, and their gradations and modes, will make it his care to have them joined together in some body, whence may follow the transformation of that body into gold 5. And this kind of operation pertains to the first kind of action. For the principle of generating some one simple nature is the same as that of generating many; only that a man is more fettered and tied down in operation, if more are required, by reason of the difficulty of combining into one so many natures; which do not readily meet, except in the beaten and ordinary paths of nature. It must be said however that this mode of operation (which looks to simple natures though in a compound body) proceeds from what in nature is constant and eternal and universal, and opens broad roads to human power, such as (in the present state of things) human thought can scarcely comprehend or anticipate.

The second kind of axiom, which is concerned with the discovery of the latent process, proceeds not by simple natures, but by compound bodies, as they are found in nature in its ordinary course. As, for instance, when inquiry is made, from what beginnings, and by what method and by what process, gold or any other metal or stone is generated, from its first menstrua and rudiments up to the perfect mineral; or in like manner by what process herbs are generated, from

4 Let us adopt, for distinctness of expression, the theory commonly known as Boscovich's, a theory which forms the basis of the ordinary mathematical theories of light, of heat, and of electricity. This theory supposes all bodies to be constituted of inextended atoms or centres of force, each of which attracts or repels and is attracted or repelled by all the rest. All the phenomena of nature are thus ascribed to mechanical forces, and all the differences which can be conceived to exist between two bodies,-gold say, and silver,-can only arise either from the different configuration of the centres of force, or from the different law by which they act on one another.

Assuming the truth of this theory, the question, why are some bodies transparent and others not so-in other words, what is the essential cause of transparency, which is precisely what Bacon would call the form of transparency,--is to be answered by saying that a certain configuration of the centres of force, combined with the existence of a certain law of force, constitutes such a system that the vibrations of the luminiterous ether pass through it. What this configuration or this law may be, is a question which the present state of mathematical physics does not enable us to answer; but there is no reason a priori why in time to come it may not receive a complete solution. If it does we shall then have arrived at a knowledge, on Boscovich's theory, of the form of transparency. Those who are acquainted with the recent progress of physical science know that questions of this kind, so far from being rejected as the questions of a mere dreamer, are thought to be of the highest interest and importance, and that no inconsiderable advance has already been made towards the solution of some at least among them.

5 "On pourroit trouver le moyen de contrefaire l'or en sorte qu'il satisferoit à toutes les épreuves qu'on en a jusqu'ici; mais on pourroit aussi découvrir alors une nouvelle manière d'essai, qui donneroit le moyen de distinguer l'or naturel de cet or fait par artifice... nous pourrions avoir une définition plus parfaite de l'or que nous n'en avons présentement."-Leibnitz, Nouv. Ess. sur l'Entendement, c. 2.

the first concretion of juices in the ground or from seeds up to the formed plant, with all the successive motions and diverse and continued efforts of nature. So also in the inquiry concerning the process of development in the generation of animals, from coition to birth; and in like manner of other bodies.

It is not however only to the generations of bodies that this investigation extends, but also to other motions and operations of nature. As, for instance, when inquiry is made concerning the whole course and continued action of nutrition, from the first reception of the food to its complete assimilation; or again, concerning the voluntary motion of animals, from the first impression on the imagination and the continued efforts of the spirit up to the bendings and movements of the limbs; or concerning the motion of the tongue and lips and other instruments, and the changes through which it passes till it comes to the utterance of articulate sounds. For these inquiries also relate to natures concrete or combined into one structure, and have regard to what may be called particular and special habits of nature, not to her fundamental and universal laws which constitute Forms. And yet it must be confessed that this plan appears to be readier and to lie nearer at hand and to give more ground for hope than the primary one.

In like manner the operative which answers to this speculative part, starting from the ordinary incidents of nature, extends its operation to things immediately adjoining, or at least not far removed. But as for any profound and radical operations on nature, they depend entirely on the primary axioms. And in those things too where man has no means of operating, but only of knowing, as in the heavenly bodies (for these he cannot operate upon or change or transform), the investigation of the fact itself or truth of the thing, no less than the knowledge of the causes and consents, must come from those primary and catholic axioms concerning simple natures; such as the nature of spontaneous rotation, of attraction or magnetism, and of many others which are of a more general form than the heavenly bodies themselves. For let no one hope to decide the question whether it is the earth or heaven that really revolves in the diurnal motion, until he has first comprehended the nature of spontaneous rotation.

VI.

But this Latent Process, of which I speak, is quite another thing than men, pre-occupied as their minds now are, will easily conceive. For what I understand by it is not certain measures or signs or successive steps of process in bodies which can be seen; but a process perfectly continuous, which for the most part escapes the sense.

For instance; in all generation and transformation of bodies, we must inquire what is lost and escapes; what remains, what is added; what is expanded, what contracted; what is united, what separated; what is continued, what cut off; what propels, what hinders; what predominates, what yields; and a variety of other particulars.

Again, not only in the generation or transformation of bodies are these points to be ascertained, but also in all other alterations and motions it should in like manner be inquired what goes before, what comes after; what is quicker, what more tardy; what produces, what governs motion; and like points; all which nevertheless in the present state of the sciences (the texture of which is as rude as possible and good for nothing) are unknown and unhandled. For seeing that every natural action depends on things infinitely small, or at least too small to strike the sense, no one can hope to govern or change nature until he has duly comprehended and observed them.

VII.

In like manner the investigation and discovery of the latent configuration in bodies is a new thing, no less than the discovery of the Latent Process and of the Form 6. For as yet we are but lingering in the outer courts of nature, nor

6 The distinction between the Latent Process and Latent Schematism in the absolute way in which it is here stated, involves an assumption which the progress of science will

are we preparing ourselves a way into her inner chambers. Yet no one can endow a given body with a new nature, or successfully and aptly transmute it into a new body, unless he has attained a competent knowledge of the body so to be altered or transformed. Otherwise he will run into methods which, if not useless, are at any rate difficult and perverse and unsuitable to the nature of the body on which he is operating. It is clear therefore that to this also a way must be opened and laid out.

And it is true that upon the anatomy of organized bodies (as of man and animals) some pains have been well bestowed and with good effect; and a subtle thing it seems to be, and a good scrutiny of nature. Yet this kind of anatomy is subject to sight and sense, and has place only in organized bodies. And besides it is a thing obvious and easy, when compared with the true anatomy of the Latent Configuration in bodies which are thought to be of uniform structure; especially in things that have a specific character 7 and their parts, as iron, stone; and again in parts of uniform structure in plants and animals, as the root the leaf, the flower, flesh, blood, and bones. But even in this kind, human industry has not been altogether wanting; for this is the very thing aimed at in the separation of bodies of uniform structure by means of distillations and other modes of analysis; that the complex structure of the compound may be made apparent by bringing together its several homogeneous parts. And this is of use too, and conduces to the object we are seeking; although too often fallacious in its results, because many natures which are in fact newly brought out and superinduced by fire and heat and other modes of solution, are taken to be the effect of separation merely, and to have subsisted in the compound before. And after all, this is but a small part of the work of discovering the true Configuration in the compound body; which Configuration is a thing far more subtle and exact, and such as the operation of fire rather confounds than brings out and makes distinct.

Therefore a separation and solution of bodies must be effected, not by fire indeed, but by reasoning and true induction, with experiments to aid; and by a comparison with other bodies, and a reduction to simple natures and their Forms, which meet and mix in the compound. In a word we must pass from Vulcan to Minerva, if we intend to bring to light the true textures and configurations of bodies; on which all the occult and, as they are called, specific properties and virtues in things depend; and from which too the rule of every powerful alteration and transformation is derived.

For example, we must inquire what amount of spirit there is in every body, what of tangible essence; and of the spirit, whether it be copious and turgid, or meagre and scarce; whether it be fine or coarse, akin to air or to fire, brisk or sluggish, weak or strong, progressive or retrograde, interrupted or continuous, agreeing with external and surrounding objects or disagreeing, etc. In like manner we must inquire into the tangible essence (which admits of no fewer differences than the spirit), into its coats, its fibres, its kinds of texture. Moreover the disposition of the spirit throughout the corporeal frame, with its pores, passages, probably show to be unfounded; namely, that bodies apparently at rest are so molecularly. Whereas all analogy and the fact that they act on the senses by acting mechanically on certain deferent media combine to show that we ought to consider bodies even at rest as dynamical and not as statical entities. On this view there is no difficulty in understanding the nature of what appear to be spontaneous changes, because every dynamical system carries within itself the seeds of its own decay, except in particular cases; that is, the type of motion so alters, with greater or less rapidity, that the sensible qualities associated with it pass away. The introduction of the idea of unstable equilibrium in connexion with organic chemistry, was a step in the direction which molecular Physics will probably soon take.

7 In Bacon's time only certain things were supposed to belong to natural species, all others being merely elementary. A ruby has a specific character, is specificatum; common stone or rock non ita ;-they are mere modifications of the element earth, etc. A" specific virtue" is a virtue given by a thing's specific character, transcending the qualities of the elements it consists of. [See note on De Augm. ii. 3.]

veins and cells, and the rudiments or first essays of the organized body, fall under the same investigation. But on these inquiries also, and I may say on all the discovery of the Latent Configuration, a true and clear light is shed by the primary axioms, which entirely dispels all darkness and subtlety.

VIII.

Nor shall we thus be led to the doctrine of atoms, which implies the hypothesis of a vacuum and that of the unchangeableness of matter (both false assumptions); we shall be led only to real particles, such as really exist. Nor again is there any reason to be alarmed at the subtlety of the investigation, as if it could not be disentangled; on the contrary, the nearer it approaches to simple natures, the easier and plainer will everything become; the business being transferred from the complicated to the simple; from the incommensurable to the commensurable; from surds to rational quantities; from the infinite and vague to the finite and certain; as in the case of the letters of the alphabet and the notes of music. And inquiries into nature have the best result, when they begin with physics and end in mathematics. Again, let no one be afraid of high numbers or minute fractions. For in dealing with numbers it is as easy to set down or conceive a thousand as one, or the thousandth part of an integer as an integer itself.

IX.

From the two kinds of axioms which have been spoken of, arises a just division of philosophy and the sciences; taking the received terms (which come nearest to express the thing) in a sense agreeable to my own views. Thus, let the investigation of Forms, which are (in the eye of reason at least, and in their essential law) eternal and immutable, constitute Metaphysics; and let the investigation of the Efficient Cause, and of Matter, and of the Latent Process, and the Latent Configuration (all of which have reference to the common and ordinary course of nature, not to her eternal and fundamental laws) constitute Physics. And to these let there be subordinate two practical divisions: to Physics, Mechanics; to Metaphysics, what (in a purer sense of the word) I call Magic, on account of the broadness of the ways it moves in, and its greater command over nature.

X,

Having thus set up the mark of knowledge, we must go on to precepts, and that in the most direct and obvious order. Now my directions for the interpretation of nature embrace two generic divisions; the one how to educe and form axioms from experience; the other how to deduce and derive new experiments from axioms. The former again is divided into three ministrations; a ministration to the sense, a ministration to the memory, and a ministration to the mind or reason.

For first of all we must prepare a Natural and Experimental History, sufficient and good; and this is the foundation of all; for we are not to imagine or suppose, but to discover, what nature does or may be made to do.

But natural and experimental history is so various and diffuse, that it confounds and distracts the understanding, unless it be ranged and presented to view in a suitable order. We must therefore form Tables and Arrangements of Instances, in such a method and order that the understanding may be able to deal with them.

And even when this is done, still the understanding, if left to itself and its own spontaneous movements, is incompetent and unfit to form axioms, unless it be directed and guarded. Therefore in the third place we must use Induction, true and legitimate induction, which is the very key of interpretation. But of this, which is the last, I must speak first, and then go back to the other ministrations.

XI.

The investigation of Forms proceeds thus: a nature being given, we must first of all have a muster or presentation before the understanding of all known instances which agree in the same nature, though in substances the most unlike.