2

truth, though not always immediately, yet by comparison', by help of instrument, and by producing and urging such things as are too subtile for the sense to some effect comprehensible by the sense, and other like assistance. But they ought to have charged the deceit upon the weakness of the intellectual powers, and upon the manner of collecting and concluding upon the reports of the senses. This I speak not to disable the mind of man, but to stir it up to seek help: for no man, be he never so cunning or practised, can make a straight line or perfect circle by steadiness of hand, which may be easily done by help of a ruler or compass.3

Nature.

This part of invention, concerning the invention Experientia of sciences, I purpose (if God give me leave) here-interpretatio after to propound; having digested it into two parts; whereof the one I term Experientia literata, and the other Interpretatio Naturæ: the former being but a degree and rudiment of the latter. But I will not dwell too long, nor speak too great upon a promise.

¶ 5 The invention of speech or argument is not properly an invention: for to invent is to discover that we know not, and not to recover or resummon that which we already know; and the use of this invention is no other but out of the knowledge whereof our mind is already possessed, to draw forth or call before us that which may be pertinent to the purpose which we take into our consideration. So as, to speak truly, it is no Invention, but a Remembrance or Suggestion, with an application; which is the cause why the schools do place it after

1 There is nothing about comparison in the translation.

2 In the translation he adds contumacy. - tum erroribus tum contumaciæ (quæ rebus ipsis morigera esse recusat) — and also pravis demonstrationibus; an insertion which (though the observation is implied perhaps in the English) I have thought worth noticing; because these prave demonstrationes were Idols of the Theatre, of which in the Advancement of Learning there is no mention.

This it is then (he adds, writing eighteen years later) which I have in hand, and am labouring with mighty effort to accomplish namely to make the mind of man by help of art a match for the nature of things, to discover an art of Indication and

Direction whereby all other arts with their axioms and works may be detected and brought to light.

4 The one being the method of inquiry which proceeds from one experiment to another by a kind of natural sagacity; the other that which proceeds from experiments to axioms, and thence by the light of the axioms to new experiments. Aut enim defertur indicium ab experimentis ad experimenta, aut ab experimentis ad axiomata qua et ipsa nova experimenta designent. Of this Experientia literata there follows in the De Augmentis an exposition at considerable length; in which the several methods of experimenting are described, with illustrations. And this concludes the chapter, the exposition of the other part, the Interpretatio Naturæ, being reserved for the Novum Organum.

5 De Aug. v. 3.

judgment, as subsequent and not precedent. Nevertheless, because we do account it a Chase as well of deer in an inclosed park as in a forest at large, and that it hath already obtained the name, let it be called invention: so as it be perceived and discerned, that the scope and end of this invention is readiness and present use of our knowledge, and not addition or amplification thereof.

To procure this ready use of knowledge there are two courses, Preparation and Suggestion. The former of these seemeth scarcely a part of Knowledge, consisting rather of diligence than of any artificial erudition. And herein Aristotle wittily, but hurtfully, doth deride the sophists near his time, saying, they did as if one that professed the art of shoe-making should not teach how to make up a shoe, but only exhibit in a readiness a number of shoes of all fashions and sizes. But yet a man might reply, that if a shoe-maker should have no shoes in his shop, but only work as he is bespoken, he should be weakly customed. But our Saviour, speaking of Divine Knowledge, saith, that the kingdom of heaven is like a good householder, that bringeth forth both new and old store; and we see the ancient writers of rhetoric do give it in precept, that pleaders should have the Places whereof they have most continual use ready handled in all the variety that may be; as that, to speak for the literal interpretation of the law against equity, and contrary; and to speak for presumptions and inferences against testimony, and contrary. And Cicero himself, being broken. unto it by great experience, delivereth it plainly, that whatsoever a man shall have occasion to speak of, (if he will take the pains) he may have it in effect premeditate, and handled in thesi; so that when he cometh to a particular, he shall have nothing to do but to put to names and times and places, and such other circumstances of individuals. We see likewise the exact diligence of Demosthenes; who, in regard of the great force that the entrance and access into causes hath to make a good impression, had ready framed a number of prefaces for orations and speeches. All which authorities and precedents may overweigh Aristotle's opinion, that would have us change a rich wardrobe for a pair of shears.

In the translation he calls these respectively Promptuaria and Topica: the one being a collection of arguments such as you are likely to want, laid up ready for use; the other a system of directions to help you in looking for the thing you want to find.

But the nature of the collection of this provision or preparatory store, though it be common both to logic and rhetoric, yet having made an entry of it here, where it came first to be spoken of, I think fit to refer over the further handling of it to rhetoric.

The other part of Invention, which I term Suggestion, doth assign and direct us to certain marks or places, which may excite our mind to return and produce such knowledge as it hath formerly collected, to the end we may make use thereof. Neither is this use (truly taken) only to furnish argument to dispute probably with others, but likewise to minister unto our judgment to conclude aright within ourselves. Neither may these Places serve only to apprompt our invention, but also to direct our inquiry. For a faculty of wise interrogating is half a knowledge. For as Plato saith, Whosoever seeketh, knoweth that which he seeketh for in a general notion; else how shall he know it when he hath found it? And therefore the larger1 your Anticipation is, the more direct and compendious is your search. But the same Places which will help us what to produce of that which we know already, will also help us, if a man of experience were before us, what questions to ask; or if we have books and authors to instruct us, what points to search and revolve: so as I cannot report that this part of invention, which is that which the schools call Topics, is deficient.

Nevertheless Topics are of two sorts, general and special. The general we have spoken to; but the particular hath been touched by some, but rejected generally as inartificial and variable. But leaving the humour which hath reigned too

1 amplior et certior. - De Aug.

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2 Thus the sentence stands both in the original and in the editions of 1629 and 1633; though I do not understand the connexion between it and the sentence preceding. Possibly an intermediate sentence has dropped out, or some alteration has been inadvertently made which disturbs the construction. In the translation the arrangement of the whole passage is changed, and all is made clear. He begins by dividing Topics into two kinds, General and Particular. The General (he says) has been sufficiently handled in Logic, and therefore he leaves it with a passing remark (illud tamen obiter monendum videtur) to the effect of that in the text; "neither is this use," &c. down to "search and revolve." But Particular Topics, he proceeds, are more to the purpose and of great value, and have not received the attention they deHe then goes on to explain at length what he means; repeating the observations in the next paragraph with some amplification and greater clearness, and then giving a specimen of the thing, in a series of Particular Topics or articles of inquiry concerning Heavy and Light; with which the chapter concludes. With regard to the importance of these Topice as a part of Bacon's method of inquiry — an importance so considerable that he meant to devote a special work to the subject, -see my prefaces to the Parasceve (Vol. I. p. 388.) and to the Topica Inquisitionis de Luce et Lumine (Vol. II. p. 315.).

serve.

much in the schools, (which is to be vainly subtile in a few things which are within their command, and to reject the rest,) I do receive particular Topics, that is places or directions of invention and inquiry in every particular knowledge, as things of great use; being mixtures of Logic with the matter of sciences; for in these it holdeth, Ars inveniendi adolescit cum inventis, [every act of discovery advances the art of discovery ;] for as in going of a way we do not only gain that part of the way which is passed, but we gain the better sight of that part of the way which remaineth; so every degree of proceeding in a science giveth a light to that which followeth; which light if we strengthen, by drawing it forth into questions or places of inquiry, we do greatly advance our pursuit.

¶ Now we pass unto the arts of Judgment, which handle the natures of Proofs and Demonstrations; which as to Induction hath a coincidence with Invention; for in all inductions, whether in good or vicious form, the same action of the mind which inventeth, judgeth; all one as in the sense; but otherwise it is in proof by syllogism; for the proof being not immediate but by mean, the invention of the mean is one thing, and the judgment of the consequence is another; the one exciting only, the other examining. Therefore for the real and exact form of judgment we refer ourselves to that which we have spoken of Interpretation of Nature.

For the other judgment by Syllogism, as it is a thing most agreeable to the mind of man, so it hath been vehemently and excellently laboured. For the nature of man doth extremely covet to have somewhat in his understanding fixed and immoveable, and as a rest and support of the mind. And therefore as Aristotle endeavoureth to prove that in all motion there is some point quiescent; and as he elegantly expoundeth the ancient fable of Atlas (that stood fixed and bare up the heaven from falling) to be meant of the poles or axle-tree of heaven, whereupon the conversion is accomplished; so assuredly men have a desire to have an Atlas or axle-tree within. to keep them from fluctuation, which is like to a perpetual peril of falling; therefore men did hasten to set down some Principles about which the variety of their disputations might turn.

So then this art of Judgment is but the reduction of proposi tions to principles in a middle term: the Principles to be agreed

De Aug. v. 4.

by all and exempted from argument; the Middle Term to be elected at the liberty of every man's invention; the Reduction to be of two kinds, direct and inverted; the one when the proposition is reduced to the principle, which they term a Probation ostensive; the other when the contradictory of the proposition is reduced to the contradictory of the principle, which is that which they call per incommodum, or pressing an absurdity; the number of middle terms to be as the proposition standeth degrees more or less removed from the principle.

But this art hath two several methods of doctrine; the one by way of direction, the other by way of caution: the former frameth and setteth down a true form of consequence, by the variations and deflexions from which errors and inconsequences may be exactly judged; toward the composition and structure of which form, it is incident to handle the parts thereof, which are propositions, and the parts of propositions, which are simple words2; and this is that part of logic which is comprehended in the Analytics.

The second method of doctrine was introduced for expedite use and assurance sake; discovering the more subtile forms of sophisms and illaqueations with their redargutions, which is that which is termed Elenches. For although in the more gross sorts of fallacies it happeneth (as Seneca maketh the comparison well) as in juggling feats, which though we know not how they are done, yet we know well it is not as it seemeth to be; yet the more subtile sort of them doth not only put a man besides his answer, but doth many times abuse his judgment.

This part concerning Elenches is excellently handled by Aristotle in precept, but more excellently by Plato in example, not only in the persons of the Sophists, but even in Socrates himself; who professing to affirm nothing, but to infirm that which was affirmed by another, hath exactly expressed all the forms of objection, fallace1, and redargution. And although we

1 i, e. to be more or fewer.

2 This clause is omitted in the translation; and a new observation is introduced in its place; viz. that though this direction contains in itself a kind of Elenche or confutation (for the straight indicates the crooked), yet it is safest to employ Elenches (that is, Elenches properly so called) as monitors, for the better detection of fallacies by which the judgment would otherwise be ensnared.

"In the translation the Doctrine of Elenches is divided into three kinds-Elenchos Sophismatum, Elenchos Hermeniæ, Elenchos imaginum sive Idolorum: i. e. Cautions against Sophisms, against ambiguity of words, against Idols or false appearances; and it is to the first only that the observation which follows is applied.

So in all the editions; and not (I think) a misprint for fallacie, but another word, formed not from fallacia but from fallax. Compare "Colours of Good and Evil," § 1. "The fallax of this colour," &c.