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But in this same anticipated and prevented knowledge, no man knoweth how he came to the knowledge which he hath obtained. But yet nevertheless, secundum majus et minus, a man may revisit and descend unto the foundations of his knowledge and consent; and so transplant it into another as it grew in his own mind. For it is in knowledges as it is in plants: if you mean to use the plant, it is no matter for the roots; but if you mean to remove it to grow, then it is more assured to rest upon roots than slips. So the delivery of knowledges (as it is now used) is as of fair bodies of trees without the roots; good for the carpenter, but not for the planter; but if you will have sciences grow, it is less matter for the shaft or body of the tree, so you look well to the taking up of the roots.

De Methodo sincera, sive ad filios Scientiarum.1

Of

which kind of delivery the method of the mathematiques, in that subject, hath some shadow; but generally I see it neither put in ure nor put in inquisition, and therefore note it for deficient.

Another diversity of Method there is, which hath some affinity with the former, used in some cases by the discretion of the ancients, but disgraced since by the impostures of many vain persons, who have made it as a false light for their counterfeit merchandises; and that is, Enigmatical and Disclosed.2 The pretence

1 In the translation he gives it the additional name of Traditio Lampadis; alluding to the transmission of the lighted torch from one to another in the Greek torch-race. See Preface to Nov. Org. p. 154. note.

2 In the translation he calls the latter exoterica, the former acroamatica; and explains that the affinity between the acroamatica and the initiativa lies in this only-that each addresses itself to a select audience; for in themselves (re ipsa) they are opposite; the initiativa adopting a method of delivery more open than ordinary; the acroamatica, one more obscure; the "vulgar capacities" being excluded in the one case by the necessary subtilty of the argument, in the other by an affected obscurity in the ex

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whereof is to remove the vulgar capacities from being admitted to the secrets of knowledges, and to reserve them to selected auditors, or wits of such sharpness as can pierce the veil.

Another diversity of Method, whereof the consequence is great, is the delivery of knowledge in Aphorisms, or in Methods; wherein we may observe that it hath been too much taken into custom, out of a few Axioms or observations upon any subject to make a solemn and formal art; filling it with some discourses, and illustrating it with examples, and digesting it into a sensible Method; but the writing in Aphorisms hath many excellent virtues, whereto the writing in Method doth not approach.

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For first, it trieth the writer, whether he be superficial or solid for Aphorisms, except they should be ridiculous, cannot be made but of the pith and heart of sciences; for discourse of illustration is cut off; recitals of examples are cut off; discourse of connexion and order is cut off; descriptions of practice are cut off; so there remaineth nothing to fill the Aphorisms but some good quantity of observation: and therefore no man can suffice, nor in reason will attempt, to write Aphorisms, but he that is sound and grounded. But in Methods,

Tantum series juncturaque, pollet

Tantum de medio sumptis accedit honoris,

[the arrangement and connexion and joining of the parts has so much effect,] as a man shall make a great shew of an art, which if it were disjointed would come to little. Secondly, Methods are more fit to win consent position. Concerning the latter method, see Preface to the Novum Oryanum, note B.

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or belief, but less fit to point to action; for they carry a kind of demonstration in orb or circle, one part illu minating another, and therefore satisfy; but particulars, being dispersed, do best agree with dispersed directions. And lastly, Aphorisms, representing a knowledge broken, do invite men to enquire farther; whereas Methods, carrying the shew of a total, do secure men, as if they were at furthest.

Another diversity of Method, which is likewise of great weight, is the handling of knowledge by Assertions and their Proofs, or by Questions and their Determinations; the latter kind whereof, if it be immoderately followed, is as prejudicial to the proceeding of learning, as it is to the proceeding of an army to go about to besiege every little fort or hold. For if the field be kept and the sum of the enterprise pursued, those smaller things will come in of themselves: indeed a man would not leave some important piece enemy at his back. In like manner, the use of confutation in the delivery of sciences ought to be very sparing; and to serve to remove strong preoccupations and prejudgments, and not to minister and excite disputations and doubts.

Another diversity of Methods is according to the subject or matter which is handled; for there is a great difference in delivery of the Mathematics, which are the most abstracted of knowledges, and Policy, which is the most immersed and howsoever contention hath been moved touching an uniformity of method in multiformity of matter, yet we see how that opinion, besides the weakness of it, hath been of ill desert towards learning, as that which taketh the way to reduce learn

:

1. e. "although indeed :" (illud tamen inficias non iverim, &c.)

ing to certain empty and barren generalities; being but the very husks and shells of sciences, all the kernel being forced out and expulsed with the torture and press of the method; and therefore as I did allow well of particular Topics for invention, so I do allow likewise of particular Methods of tradition.

1

Another diversity of judgment" in the delivery and teaching of knowledge is according unto the light and presuppositions of that which is delivered; for that knowledge which is new and foreign from opinions received, is to be delivered in another form than that that is agreeable and familiar; and therefore Aristotle, when he thinks to tax Democritus, doth in truth commend him, where he saith, If we shall indeed dispute, and not follow after similitudes, &c. For those whose conceits are seated in popular opinions, need only but to prove or dispute; but those whose conceits are beyond popular opinions, have a double labour; the one to make themselves conceived, and the other to prove and demonstrate; so that it is of necessity with them to have recourse to similitudes and translations to ex

press themselves. And therefore in the infancy of learning, and in rude times, when those conceits which are now trivial were then new, the world was full of Parables and Similitudes; for else would men either

1 This observation is introduced in the translation at the beginning of the chapter, and applied particularly to the method of dichotomies; which are not mentioned, I think, by name in the Advancement.

2 i. e. a diversity of method to be used with judgment. (Sequitur aliua ethodi discrimen in tradendis scientiis cum judicio adhibendum.) This may perhaps be an error of the press or of the transcriber, some words having accidentally dropped out. It may however be merely an effect of hasty composition, of which there are many evidences in this part of the work.

3 i. e. in accordance with received opinions. (Opinionibus jam pridem Imbibitis et receptis affinis.)

have passed over without mark or else rejected for par adoxes that which was offered, before they had understood or judged. So in divine learning we see how frequent Parables and Tropes are: for it is a rule, That whatsoever science is not consonant to presuppositions, must pray in aid of similitudes.

There be also other diversities of Methods, vulgar and received; as that of Resolution or Analysis, of Constitution or Systasis, of Concealment or Cryptic,2 &c. which I do allow well of; though I have stood upon those which are least handled and observed. All which I have remembered to this purpose,

De prudentia
Traditionis.

because I would erect and constitute one general inquiry, which seems to me deficient, touching the Wisdom of Tradition.

But unto this part of knowledge concerning Method doth further belong not only the Architecture of the whole frame of a work, but also the several beams and columns thereof; not as to their stuff, but as to their quantity and figure; and therefore Method considereth not only the disposition of the Argument or Subject, but likewise the Propositions; not as to their truth or matter, but as to their limitation and manner. herein Ramus merited better a great deal in reviving the good rules of Propositions, Καθόλου πρῶτον, κατὰ πανTós, &c.3 than he did in introducing the canker of Epitomes; and yet (as it is the condition of human things

1 This allusion to divine learning is omitted in the translation.

For

2 In the translation he adds Diæretica and Homerica, and observes that he does not dwell upon these because they have been rightly invented and listributed.

8 That they should be true generally, primarily, and essentially.-R. 4. E.

Instead of "the canker of Epitomes," the translation substitutes "his peculiar method and dichotomies."

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