for their variety and importance. For we recol- | method of investigation previously taught and | lected that in mathematics, with the diagram be- prepared. But it is both beyond our power and fore our eyes, the demonstration easily and clearly expectation to perfect and conclude this last part. followed, but without this advantage every thing We will, however, furnish no contemptible beappeared intricate and more subtile than was ginning, (if our hopes deceive us not,) and men's really the case. We devote, therefore, the FOURTH good fortune will furnish the result; such, perPART of our work to such examples, which is in haps, as men cannot easily comprehend or define fact nothing more than a particular and fully de- in the present state of things and the mind. For veloped application of the second part. we treat not only of contemplative enjoyment, But the FIFTH PART is only used for a tempo- but of the common affairs and fortune of manrary purpose, whilst the rest are being perfected, kind, and of a complete power of action. For and is paid down as interest, until the principal man, as the minister and interpreter of nature can be raised. For we rush not so blindly to our does, and understands, as much as he has obobject, as to neglect any thing useful on our way. served of the order, operation, and mind of naWe compose this fifth part of the work therefore ture; and neither knows nor is able to do more. of those matters which we have either discovered, Neither is it possible for any power to loosen tried, or added; without, however, employing or burst the chain of causes, nor is nature to our own method and rules for interpretation, but be overcome except by submission. Therefore merely making the same use of our understand-those two objects, human knowledge and power, ing as others are wont to do in their investiga- are really the same; and failure in action chiefly tions and discoveries. For, from our constant inter- arises from the ignorance of causes. For every course with nature, we both anticipate greater re-thing depends upon our fixing the mind's eye sults from our meditations than the mere strength of our wit would warrant; and yet such results as have been mentioned may also serve as inns upon the road for the mind to repose itself a while on its way to more certain objects. We protest, in the mean time, against any great value being set upon that which has not been discovered or proved by the true form of interpretation. There is no reason, however, for any one to be alarmed at such suspense of judgment in our method of teaching, which does not assert absolutely that nothing can be known, but that nothing can be known without a determined order and method; and in the mean time has settled some determined gradations of certitude, until the mind can repose in the full developement of causes. Nor were those schools of philosophers, who professed absolute skepticism, inferior to the others which took upon themselves to dogmatise. They did not, however, prepare helps for the senses and understanding, as we have done, but at once abolished all belief and authority, which is totally different, nay, almost opposite matter.

Lastly, the SIXTH PART of our work (to which the rest are subservient and auxiliary) discloses and propounds that philosophy which is reared and formed by the legitimate, pure, and strict

steadily in order to receive their images exactly as they exist, and may God never permit us to give out the dream of our fancy as a model of the world, but rather in his kindness vouchsafe to us the means of writing a revelation and true vision of the traces and stamps of the Creator on his creatures.

May thou, therefore, O Father, who gavest the light of vision as the first-fruits of creation, and hast inspired the countenance of man with the light of the understanding as the completion of thy works, guard and direct this work, which, proceeding from thy bounty, seeks in return thy glory. When thou turnedst to look upon the works of thy hands, thou sawest that all were very good, and restedst. But man, when he turned towards the works of his hands, saw that they were all vanity and vexation of spirit, and had no rest. Wherefore, if we labour in thy works, thou wilt make us partakers of that which thou beholdest and of thy rest. We humbly pray that our present disposition may continue firm, and that thou mayest be willing to endow thy family of mankind with new gifts through our hands, and the hands of those to whom thou wilt accord the same disposition.

The First Part of the Instauration, which comprehends the Divisions of the Sciences, is wanting. But they can be partly taken from the Second Book, "On the Progress to be made in Divine and Human Learning."

Next followeth the Second Part of the Instauration, which exhibits the Art of interpreting Nature and of making a right Use of the Understanding; not, however, imbodied in a regular Treatise, but only summarily digested in Aphorisms.

THE SECOND PART OF THE WORK WHICH IS CALLED

NOVUM ORGANUM;

OR,

TRUE SUGGESTIONS FOR THE INTERPRETATION OF NATURE.

PREFACE.

THEY who have presumed to dogmatize on Nature, as on some well-investigated subject, either from self-conceit or arrogance, and in the professorial style, have inflicted the greatest injury on philosophy and learning. For they have tended to stifle and interrupt inquiry exactly in proportion as they have prevailed in bringing others to their opinion: and their own activity has not counterbalanced the mischief they have occasioned by corrupting and destroying that of others. They again who have entered upon a contrary course, and asserted that nothing whatever can be known, whether they have fallen into this opinion from their hatred of the ancient sophists, or from the hesitation of their minds, or from an exuberance of learning, have certainly adduced reasons for it which are by no means contemptible. They have not, however, derived their opinion from true sources, and, hurried on by their zeal, and some affectation, have certainly exceeded due moderation. But the more ancient Greeks (whose writings have perished) held a more prudent mean, between the arrogance of dogmatism, and the despair of skepticism; and though too frequently intermingling complaints and indignation at the difficulty of inquiry, and the obscurity of things, and champing, as it were, the bit, have still persisted in pressing their point, and pursuing their intercourse with nature: thinking, as it seems, that the better method was not to dispute upon the very point of the possibility of any thing being known, but to put it to the test of experience. Yet they themselves, by only employing the power of the understanding, have not adopted a fixed rule, but have laid their whole stress upon intense meditation, and a continual exercise and perpetual agitation of the mind.

Our method, though difficult in its operation, is easily explained. It consists in determining the degrees of certainty, whilst we, as it were, restore the senses to their former rank, but generally reject that operation of the mind which follows close upon the senses, and open and establish a new and certain course for the mind from the first actual perceptions of the senses themselves. This no doubt was the view taken by those who have assigned so much to logic; showing clearly thereby that they sought some support for the mind, and suspected its natural and spontaneous mode of action. But this is now employed too late as a remedy, when all is clearly lost, and after the mind, by the daily habit and intercourse of life, has become prepossessed with corrupted doctrines, and filled with the vainest idols. The art of logic therefore being (as we have mentioned) too late a precaution, and in no way remedying the matter, has tended more to confirm errors, than to disclose truth. Our only remaining hope and salvation is to begin the whole labour of the mind again; not leaving it to itself, but directing it perpetually from the very first, and attaining our end as it were by mechanical aid. If men, for instance, had attempted mechanical labours with their hands alone, and without the power and aid of instruments, as they have not hesitated to carry on the labours of their understanding with the unaided efforts of their mind, they would have been able to move and overcome but little, though they had exerted their utmost and united powers. And, just to pause a while on this comparison, and look into it as a mirror; let us ask, if any obelisk of a remarkable size were perchance required to be moved, for the purpose of gracing a triumph or any similar pageant, and men were to attempt it with their bare hands, would not any sober spectator avow it to be an act of the greatest madness? And if they should increase the number of workmen, and imagine that they could thus succeed, would he not think so still more? But if they chose to make a selection, and to remove the weak, and only employ the strong and vigorous, thinking by this means, at any rate, to achieve their object, would he not say that they were more fondly deranged? Nay, if, not content with this, they were to determine on consulting the athletic art, and were të give orders for all to appear with their hands, arms, and muscles regularly oiled and prepared, would

he not exclaim that they were taking pains to rave by method and design? Yet men are hurried on with the same senseless energy and useless combination in intellectual matters, so long as they expect great results either from the number and agreement, or the excellence and acuteness of their wits; or even strengthen their minds with logic, which may be considered as an athletic preparation, but yet do not desist (if we rightly consider the matter) from applying their own understandings merely with all this zeal and effort. Whilst nothing is more clear, than that in every great work executed by the hand of man without machines or implements, it is impossible for the strength of individuals to be increased, or for that of the multitude to combine.

Having premised so much, we lay down two points on which we would admonish mankind, lest they should fail to see or to observe them. The first of these is: that it is our good fortune, (as we consider it,) for the sake of extinguishing and removing contradiction and irritation of mind, to leave the honour and reverence due to the ancients untouched and undiminished, so that we can perform our intended work, and yet enjoy the benefit of our respectful moderation. For if we should profess to offer something better than the ancients, and yet should pursue the same course as they have done, we could never, by any artifice, contrive to avoid the imputation of having engaged in a contest or rivalry as to our respective wits, excellences, or talents; which, though neither inadmissible or new, (for why should we not blame and point out any thing that is imperfectly discovered or laid down by them, of our own right, a right common to all,) yet, however just and allowable, would perhaps be scarcely an equal match, on account of the disproportion of our strength. But, since our present plan leads us to open an entirely different course to the understanding, and one unattempted and unknown to them, the case is altered. There is an end to party zeal, and we only take upon ourselves the character of a guide, which requires a moderate share of authority and good fortune, rather than talents and excellence. This first admonition relates to persons, the next to things.

We make no attempt to disturb the system of philosophy that now prevails, or any other which may or will exist, either more correct or more complete. For we deny not that the received system of philosophy, and others of a similar nature, encourage discussion, embellish harangues, are employed and are of service in the duties of the professor, and the affairs of civil life. Nay, we openly express and declare that the philosophy we offer will not be very useful in such respects. It is not obvious, nor to be understood in a cursory view, nor does it flatter the mind in its preconceived notions, nor will it descend to the level of the generality of mankind, unless by its advantages and effects.

Let there exist then (and may it be of advantage to both) two sources, and two distributions of learning, and in like manner two tribes, and as it were kindred families of contemplators or philosophers, without any hostility or alienation between them; but rather allied and united by mutual assistance. Let there be, in short, one method of cultivating the sciences, and another of discovering them. And as for those who prefer and more readily receive the former, on account of their haste, or from motives arising from their ordinary life, or because they are unable from weakness of mind to comprehend and embrace the other, (which must necessarily be the case with by far the greater number,) let us wish that they may prosper as they desire in their undertaking, and attain what they pursue. But if any individual desire and is anxious not merely to adhere to and make use of present discoveries, but to penetrate still further, and not to overcome his adversaries in disputes, but nature by labour, not, in short, to give elegant and specious opinions, but to know to a certainty and demonstration, let him, as a true son of science, (if such be his wish,) join with us; that when he has left the antechambers of nature trodden by the multitude, an entrance at last may be discovered to her inner apartments. And, in order to be better understood, and to render our meaning more familiar by assigning determinate names, we have accustomed ourselves to call the one method the anticipation of the mind, and the other the interpretation of nature.

We have still one request left. We have at least reflected and taken pains in order to render our propositions not only true, but of easy and familiar access to men's minds, however wonderfully prepossessed and limited. Yet it is but just that we should obtain this favour from mankind, (especially in so great a restoration of learning and the sciences,) that whosoever may be desirous of forming any determination upon an opinion of this our work, either from his own perceptions, or the crowd of authorities, or the forms of demonstrations, he will not expect to be able to do so in a cursory manner, and whilst attending to other matters; but in order to have a thorough knowledge of the subject, will himself by degrees attempt the course which we describe and maintain; will become accustomed to the subtilty of things which is manifested by experience; and will correct the depraved and deeply rooted habits of his mind by a seasonable and as it were just hesitation : and then finally (if he will) use his judgment when he has begun to be master of himself.

SUMMARY OF THE SECOND PART,

DIGESTED IN APHORISMS.

APHORISMS ON THE INTERPRETATION OF NATURE AND THE EMPIRE OF MAN. 1. MAN, as the minister and interpreter of nature, does and understands as much as his observations on the order of nature, either with regard to things or the mind, permit him, and neither knows nor is capable of more.

2. The unassisted hand, and the understanding left to itself, possess but little power. Effects are produced by the means of instruments and helps, which the understanding requires no less than the hand. And as instruments either promote or regulate the motion of the hand, so those that are applied to the mind prompt or protect the understanding.

10. The subtilty of nature is far beyond that of sense or of the understanding: so that the specious meditations, speculations, and theories of mankind, are but a kind of insanity, only there is no one to stand by and observe it.

11. As the present sciences are useless for the discovery of effects, so the present system of logic is useless for the discovery of the sciences.

12. The present system of logic rather assists in confirming and rendering inveterate the errors founded on vulgar notions, than in searching after truth; and is therefore more hurtful than useful.

13. The syllogism is not applied to the principles of the sciences, and is of no avail in inter

subtilty of nature. It forces assent, therefore, and not things.

3. Knowledge and human power are synony-mediate axioms, as being very unequal to the mous, since the ignorance of the cause frustrates the effect. For nature is only subdued by submission, and that which in contemplative philosophy corresponds with the cause, in practical science becomes the rule.

14. The syllogism consists of propositions, propositions of words, words are the signs of notions. If, therefore, the notions (which form the basis of the whole) be confused and carelessabstracted from things, there is no solidity in the superstructure. Our only hope, then, is in genuine induction.

4. Man, whilst operating, can only apply or withdraw natural bodies; nature, internally, per-ly forms the rest.

5. Those who become practically versed in nature, are the mechanic, the mathematician, the physician, the alchymist, and the magician; but all (as matters now stand) with faint efforts and meagre success.

6. It would be madness, and inconsistency, to suppose that things which have never yet been performed, can be performed without employing some hitherto untried means.

7. The creations of the mind and hand appear very numerous, if we judge by books and manufactures: but all that variety consists of an excessive refinement, and of deductions from a few well known matters; not of a number of axioms.

8. Even the effects already discovered are due to chance and experiment, rather than to the sciences. For our present sciences are nothing more than peculiar arrangements of matters already discovered, and not methods for discovery, or plans for new operations.

9. The sole cause and root of almost every defect in the sciences is this; that whilst we falsely admire and extol the powers of the human mind, we do not search for its real helps. VOL. III.-44

15. We have no sound notions either in logic or physics; substance, quality, action, passion, and existence are not clear notions; much less, weight, levity, density, tenuity, moisture, dryness, generation, corruption, attraction, repulsion, element, matter, form, and the like. They are all fantastical and ill defined.

16. The notions of less abstract natures, as man, dog, dove; and the immediate perceptions. of sense, as heat, cold, white, black, do not deceive us materially, yet even these are sometimes confused by the mutability of matter and the intermixture of things. All the rest, which men have hitherto employed, are errors; and improperly abstracted and deduced from things.

17. There is the same degree of licentiousness and error in forming axioms, as in abstracting notions: and that in the first principles, which depend on common induction. Still more is this the case in axioms and inferior propositions derived from syllogisms.

18. The present discoveries in science are such as lie immediately beneath the surface of common notions. It is necessary, however, to penetrate

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22. Each of these two ways begins from the 31. It is in vain to expect any great progress senses and particulars, and ends in the greatest in the sciences by the superinducing or engrafting generalities. But they are immeasurably differ-new matters upon old. An instauration must be ent; for the one merely touches cursorily the limits of experiment, and particulars, whilst the other runs duly and regularly through them; the one from the very outset lays down some abstract and useless generalities, the other gradually rises to those principles which are really the most common in nature.

23. There is no small difference between the idols of the human mind, and the ideas of the divine mind; that is to say, between certain idle dogmas, and the real stamp and impression of created objects, as they are found in nature.

24. Axioms determined upon in argument can never assist in the discovery of new effects: for the subtilty of nature is vastly superior to that of argument. But axioms properly and regularly abstracted from particulars, easily point out and define new particulars, and therefore impart activity to the sciences.

25. The axioms now in use are derived from a scanty handful, as it were, of experience, and a few particulars of frequent occurrence, whence they are of much the same dimensions or extent as their origin. And if any neglected or unknown instance occurs, the axiom is saved by some frivolous distinction, when it would be more consistent with truth to amend it.

26. We are wont, for the sake of distinction,