The Great Instauration


Francis Bacon

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First published in 1620.

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Table of Contents

Proem

Epistle Dedicatory

Preface

The Plan of the Great Instauration

Proem

Francis of Verulam reasoned thus with himself and judged it to be for the interest of the present and future generations that they should be made acquainted with his thoughts.

Being convinced that the human intellect makes its own difficulties, not using the true helps which are at man’s disposal soberly and judiciously — whence follows manifold ignorance of things, and by reason of that ignorance mischiefs innumerable — he thought all trial should be made, whether that commerce between the mind of man and the nature of things, which is more precious than anything on earth, or at least than anything that is of the earth, might by any means be restored to its perfect and original condition, or if that may not be, yet reduced to a better condition than that in which it now is. Now that the errors which have hitherto prevailed, and which will prevail for ever, should (if the mind be left to go its own way) either by the natural force of the understanding or by help of the aids and instruments of logic, one by one, correct themselves, was a thing not to be hoped for, because the primary notions of things which the mind readily and passively imbibes, stores up, and accumulates (and it is from them that all the rest flow) are false, confused, and overhastily abstracted from the facts; nor are the secondary and subsequent notions less arbitrary and inconstant; whence it follows that the entire fabric of human reason which we employ in the inquisition of nature is badly put together and built up, and like some magnificent structure without any foundation. For while men are occupied in admiring and applauding the false powers of the mind, they pass by and throw away those true powers, which, if it be supplied with the proper aids and can itself be content to wait upon nature instead of vainly affecting to overrule her, are within its reach. There was but one course left, therefore — to try the whole thing anew upon a better plan, and to commence a total reconstruction of sciences, arts, and all human knowledge, raised upon the proper foundations. And this, though in the project and undertaking it may seem a thing infinite and beyond all the powers of man, yet when it comes to be dealt with it will be found sound and sober, more so than what has been done hitherto. For of this there is some issue; whereas in what is now done in the matter of science there is only a whirling round about, and perpetual agitation, ending where it began. And although he was well aware how solitary an enterprise it is, and how hard a thing to win faith and credit for, nevertheless he was resolved not to abandon either it or himself, nor to be deterred from trying and entering upon that one path which is alone open to the human mind. For better it is to make a beginning of that which may lead to something, than to engage in a perpetual struggle and pursuit in courses which have no exit. And certainly the two ways of contemplation are much like those two ways of action, so much celebrated, in this — that the one, arduous and difficult in the beginning, leads out at last into the open country, while the other, seeming at first sight easy and free from obstruction, leads to pathless and precipitous places.

Moreover, because he knew not how long it might be before these things would occur to anyone else, judging especially from this, that he has found no man hitherto who has applied his mind to the like, he resolved to publish at once so much as he has been able to complete. The cause of which haste was not ambition for himself, but solicitude for the work; that in case of his death there might remain some outline and project of that which he had conceived, and some evidence likewise of his honest mind and inclination toward the benefit of the human race. Certain it is that all other ambition whatsoever seemed poor in his eyes compared with the work which he had in hand, seeing that the matter at issue is either nothing or a thing so great that it may well be content with its own merit, without seeking other recompense.

Epistle Dedicatory

TO OUR MOST GRACIOUS AND MIGHTY PRINCE AND LORD

JAMES,
BY THE GRACE OF GOD
OF GREAT BRITAIN, FRANCE, AND IRELAND KING, DEFENDER OF THE FAITH, ETC.

Most Gracious and Mighty King,

Your Majesty may perhaps accuse me of larceny, having stolen from your affairs so much time as was required for this work. I know not what to say for myself. For of time there can be no restitution unless it be that what has been abstracted from your business may perhaps go to the memory of your name and the honor of your age; if these things are indeed worth anything. Certainly they are quite new, totally new in their very kind: and yet they are copied from a very ancient model, even the world itself and the nature of things and of the mind. And to say truth, I am wont for my own part to regard this work as a child of time rather than of wit, the only wonder being that the first notion of the thing, and such great suspicions concerning matters long established, should have come into any man’s mind. All the rest follows readily enough. And no doubt there is something of accident (as we call it) and luck as well in what men think as in what they do or say. But for this accident which I speak of, I wish that if there be any good in what I have to offer, it may be ascribed to the infinite mercy and goodness of God, and to the felicity of your Majesty’s times; to which as I have been an honest and affectionate servant in my life, so after my death I may yet perhaps, through the kindling of this new light in the darkness of philosophy, be the means of making this age famous to posterity; and surely to the times of the wisest and most learned of kings belongs of right the regeneration and restoration of the sciences. Lastly, I have a request to make — a request no way unworthy of your Majesty, and which especially concerns the work in hand, namely, that you who resemble Solomon in so many things — in the gravity of your judgments, in the peacefulness of your reign, in the largeness of your heart, in the noble variety of the books which you have composed — would further follow his example in taking order for the collecting and perfecting of a natural and experimental history, true and severe (unincumbered with literature and book-learning), such as philosophy may be built upon — such, in fact, as I shall in its proper place describe: that so at length, after the lapse of so many ages, philosophy and the sciences may no longer float in air, but rest on the solid foundation of experience of every kind, and the same well examined and weighed. I have provided the machine, but the stuff must be gathered from the facts of nature. May God Almighty long preserve your Majesty!

Your Majesty’s
Most bounden and devoted Servant
,

FRANCIS VERULAM,
Chancellor.

Preface

That the state of knowledge is not prosperous nor greatly advancing, and that a way must be opened for the human understanding entirely different from any hitherto known, and other helps provided, in order that the mind may exercise over the nature of things the authority which properly belongs to it.

It seems to me that men do not rightly understand either their store or their strength, but overrate the one and underrate the other. Hence it follows that either from an extravagant estimate of the value of the arts which they possess they seek no further, or else from too mean an estimate of their own powers they spend their strength in small matters and never put it fairly to the trial in those which go to the main. These are as the pillars of fate set in the path of knowledge, for men have neither desire nor hope to encourage them to penetrate further. And since opinion of store is one of the chief causes of want, and satisfaction with the present induces neglect of provision for the future, it becomes a thing not only useful, but absolutely necessary, that the excess of honor and admiration with which our existing stock of inventions is regarded be in the very entrance and threshold of the work, and that frankly and without circumlocution stripped off, and men be duly warned not to exaggerate or make too much of them. For let a man look carefully into all that variety of books with which the arts and sciences abound, he will find everywhere endless repetitions of the same thing, varying in the method of treatment, but not new in substance, insomuch that the whole stock, numerous as it appears at first view, proves on examination to be but scanty. And for its value and utility it must be plainly avowed that that wisdom which we have derived principally from the Greeks is but like the boyhood of knowledge, and has the characteristic property of boys: it can talk, but it cannot generate, for it is fruitful of controversies but barren of works. So that the state of learning as it now is appears to be represented to the life in the old fable of Scylla, who had the head and face of a virgin, but her womb was hung round with barking monsters, from which she could not be delivered. For in like manner the sciences to which we are accustomed have certain general positions which are specious and flattering; but as soon as they come to particulars, which are as the parts of generation, when they should produce fruit and works, then arise contentions and barking disputations, which are the end of the matter and all the issue they can yield. Observe also, that if sciences of this kind had any life in them, that could never have come to pass which has been the case now for many ages — that they stand almost at a stay, without receiving any augmentations worthy of the human race, insomuch that many times not only what was asserted once is asserted still, but what was a question once is a question still, and instead of being resolved by discussion is only fixed and fed; and all the tradition and succession of schools is still a succession of masters and scholars, not of inventors and those who bring to further perfection the things invented. In the mechanical arts we do not find it so; they, on the contrary, as having in them some breath of life, are continually growing and becoming more perfect. As originally invented they are commonly rude, clumsy, and shapeless; afterwards they acquire new powers and more commodious arrangements and constructions, in so far that men shall sooner leave the study and pursuit of them and turn to something else than they arrive at the ultimate perfection of which they are capable. Philosophy and the intellectual sciences, on the contrary, stand like statues, worshipped and celebrated, but not moved or advanced. Nay, they sometimes flourish most in the hands of the first author, and afterwards degenerate. For when men have once made over their judgments to others’ keeping, and (like those senators whom they called Pedarii) have agreed to support some one person’s opinion, from that time they make no enlargement of the sciences themselves, but fall to the servile office of embellishing certain individual authors and increasing their retinue. And let it not be said that the sciences have been growing gradually till they have at last reached their full stature, and so (their course being completed) have settled in the works of a few writers; and that there being now no room for the invention of better, all that remains is to embellish and cultivate those things which have been invented already. Would it were so! But the truth is that this appropriating of the sciences has its origin in nothing better than the confidence of a few persons and the sloth and indolence of the rest. For after the sciences had been in several perhaps cultivated and handled diligently, there has risen up some man of bold disposition, and famous for methods and short ways which people like, who has in appearance reduced them to an art, while he has in fact only spoiled all that the others had done.1 And yet this is what posterity likes, because it makes the work short and easy, and saves further inquiry, of which they are weary and impatient. And if any one take this general acquiescence and consent for an argument of weight, as being the judgment of Time, let me tell him that the reasoning on which he relies is most fallacious and weak. For, first, we are far from knowing all that in the matter of sciences and arts has in various ages and places been brought to light and published, much less all that has been by private persons secretly attempted and stirred; so neither the births nor the miscarriages of Time are entered in our records. Nor, secondly, is the consent itself and the time it has continued a consideration of much worth. For however various are the forms of civil polities, there is but one form of polity in the sciences; and that always has been and always will be popular. Now the doctrines which find most favor with the populace are those which are either contentious and pugnacious, or specious and empty — such, I say, as either entangle assent or tickle it. And therefore no doubt the greatest wits in each successive age have been forced out of their own course: men of capacity and intellect above the vulgar having been fain, for reputation’s sake, to bow to the judgment of the time and the multitude; and thus if any contemplations of a higher order took light anywhere, they were presently blown out by the winds of vulgar opinions. So that Time is like a river which has brought down to us things light and puffed up, while those which are weighty and solid have sunk. Nay, those very authors who have usurped a kind of dictatorship in the sciences and taken upon them to lay down the law with such confidence, yet when from time to time they come to themselves again, they fall to complaints of the subtlety of nature, the hiding places of truth, the obscurity of things, the entanglement of causes, the weakness of the human mind; wherein nevertheless they show themselves never the more modest, seeing that they will rather lay the blame upon the common condition of men and nature than upon themselves. And then whatever any art fails to attain, they ever set it down upon the authority of that art itself as impossible of attainment; and how can art be found guilty when it is judge in its own cause? So it is but a device for exempting ignorance from ignominy. Now for those things which are delivered and received, this is their condition: barren of works, full of questions; in point of enlargement slow and languid, carrying a show of perfection in the whole, but in the parts ill filled up; in selection popular, and unsatisfactory even to those who propound them; and therefore fenced round and set forth with sundry artifices. And if there be any who have determined to make trial for themselves and put their own strength to the work of advancing the boundaries of the sciences, yet have they not ventured to cast themselves completely loose from received opinions or to seek their knowledge at the fountain; but they think they have done some great thing if they do but add and introduce into the existing sum of science something of their own, prudently considering with themselves that by making the addition they can assert their liberty, while they retain the credit of modesty by assenting to the rest. But these mediocrities and middle ways so much praised, in deferring to opinions and customs, turn to the great detriment of the sciences. For it is hardly possible at once to admire an author and to go beyond him, knowledge being as water, which will not rise above the level from which it fell. Men of this kind, therefore, amend some things, but advance little, and improve the condition of knowledge, but do not extend its range. Some, indeed, there have been who have gone more boldly to work and, taking it all for an open matter and giving their genius full play, have made a passage for themselves and their own opinions by pulling down and demolishing former ones; and yet all their stir has but little advanced the matter, since their aim has been not to extend philosophy and the arts in substance and value, but only to change doctrines and transfer the kingdom of opinions to themselves; whereby little has indeed been gained, for though the error be the opposite of the other, the causes of erring are the same in both. And if there have been any who, not binding themselves either to other men’s opinions or to their own, but loving liberty, have desired to engage others along with themselves in search, these, though honest in intention, have been weak in endeavor. For they have been content to follow probable reasons and are carried round in a whirl of arguments, and in the promiscuous liberty of search have relaxed the severity of inquiry. There is none who has dwelt upon experience and the facts of nature as long as is necessary. Some there are indeed who have committed themselves to the waves of experience and almost turned mechanics, yet these again have in their very experiments pursued a kind of wandering inquiry, without any regular system of operations. And besides they have mostly proposed to themselves certain petty tasks, taking it for a great matter to work out some single discovery — a course of proceeding at once poor in aim and unskillful in design. For no man can rightly and successfully investigate the nature of anything in the thing itself; let him vary his experiments as laboriously as he will, he never comes to a resting-place, but still finds something to seek beyond. And there is another thing to be remembered — namely, that all industry in experimenting has begun with proposing to itself certain definite works to be accomplished, and has pursued them with premature and unseasonable eagerness; it has sought, I say, experiments of fruit, not experiments of light, not imitating the divine procedure, which in its first day’s work created light only and assigned to it one entire day, on which day it produced no material work, but proceeded to that on the days following. As for those who have given the first place to logic, supposing that the surest helps to the sciences were to be found in that, they have indeed most truly and excellently perceived that the human intellect left to its own course is not to be trusted; but then the remedy is altogether too weak for the disease, nor is it without evil in itself. For the logic which is received, though it be very properly applied to civil business and to those arts which rest in discourse and opinion, is not nearly subtle enough to deal with nature; and in attempting what it cannot master, has done more to establish and perpetuate error than to open the way to truth.

Upon the whole, therefore, it seems that men have not been happy hitherto either in the trust which they have placed in others or in their own industry with regard to the sciences; especially as neither the demonstrations nor the experiments as yet known are much to be relied upon. But the universe to the eye of the human understanding is framed like a labyrinth, presenting as it does on every side so many ambiguities of way, such deceitful resemblances of objects and signs, natures so irregular in their lines and so knotted and entangled. And then the way is still to be made by the uncertain light of the sense, sometimes shining out, sometimes clouded over, through the woods of experience and particulars; while those who offer themselves for guides are (as was said) themselves also puzzled, and increase the number of errors and wanderers. In circumstances so difficult neither the natural force of man’s judgment nor even any accidental felicity offers any chance of success. No excellence of wit, no repetition of chance experiments, can overcome such difficulties as these. Our steps must be guided by a clue, and the whole way from the very first perception of the senses must be laid out upon a sure plan. Not that I would be understood to mean that nothing whatever has been done in so many ages by so great labors. We have no reason to be ashamed of the discoveries which have been made, and no doubt the ancients proved themselves in everything that turns on wit and abstract meditation, wonderful men. But, as in former ages, when men sailed only by observation of the stars, they could indeed coast along the shores of the old continent or cross a few small and Mediterranean seas; but before the ocean could be traversed and the new world discovered, the use of the mariner’s needle, as a more faithful and certain guide, had to be found out; in like manner the discoveries which have been hitherto made in the arts and sciences are such as might be made by practice, meditation, observation, argumentation — for they lay near to the senses and immediately beneath common notions; but before we can reach the remoter and more hidden parts of nature, it is necessary that a more perfect use and application of the human mind and intellect be introduced.

For my own part at least, in obedience to the everlasting love of truth, I have committed myself to the uncertainties and difficulties and solitudes of the ways and, relying on the divine assistance, have upheld my mind both against the shocks and embattled ranks of opinion, and against my own private and inward hesitations and scruples, and against the fogs and clouds of nature, and the phantoms flitting about on every side, in the hope of providing at last for the present and future generations guidance more faithful and secure. Wherein if I have made any progress, the way has been opened to me by no other means than the true and legitimate humiliation of the human spirit. For all those who before me have applied themselves to the invention of arts have but cast a glance or two upon facts and examples and experience, and straightway proceeded, as if invention were nothing more than an exercise of thought, to invoke their own spirits to give them oracles. I, on the contrary, dwelling purely and constantly among the facts of nature, withdraw my intellect from them no further than may suffice to let the images and rays of natural objects meet in a point, as they do in the sense of vision; whence it follows that the strength and excellence of the wit has but little to do in the matter. And the same humility which I use in inventing I employ likewise in teaching. For I do not endeavor either by triumphs of confutation, or pleadings of antiquity, or assumption of authority, or even by the veil of obscurity, to invest these inventions of mine with any majesty; which might easily be done by one who sought to give luster to his own name rather than light to other men’s minds. I have not sought (I say) nor do I seek either to force or ensnare men’s judgments, but I lead them to things themselves and the concordances of things, that they may see for themselves what they have, what they can dispute, what they can add and contribute to the common stock. And for myself, if in anything I have been either too credulous or too little awake and attentive, or if I have fallen off by the way and left the inquiry incomplete, nevertheless I so present these things naked and open, that my errors can be marked and set aside before the mass of knowledge be further infected by them; and it will be easy also for others to continue and carry on my labors. And by these means I suppose that I have established forever a true and lawful marriage between the empirical and the rational faculty, the unkind and ill-starred divorce and separation of which has thrown into confusion all the affairs of the human family.

Wherefore, seeing that these things do not depend upon myself, at the outset of the work I most humbly and fervently pray to God the Father, God the Son, and God the Holy Ghost, that remembering the sorrows of mankind and the pilgrimage of this our life wherein we wear out days few and evil, they will vouchsafe through my hands to endow the human family with new mercies. This likewise I humbly pray, that things human may not interfere with things divine, and that from the opening of the ways of sense and the increase of natural light there may arise in our minds no incredulity or darkness with regard to the divine mysteries, but rather that the understanding being thereby purified and purged of fancies and vanity, and yet not the less subject and entirely submissive to the divine oracles, may give to faith that which is faith’s. Lastly, that knowledge being now discharged of that venom which the serpent infused into it, and which makes the mind of man to swell, we may not be wise above measure and sobriety, but cultivate truth in charity.

And now, having said my prayers, I turn to men, to whom I have certain salutary admonitions to offer and certain fair requests to make. My first admonition (which was also my prayer) is that men confine the sense within the limits of duty in respect of things divine: for the sense is like the sun, which reveals the face of earth, but seals and shuts up the face of heaven. My next, that in flying from this evil they fall not into the opposite error, which they will surely do if they think that the inquisition of nature is in any part interdicted or forbidden. For it was not that pure and uncorrupted natural knowledge whereby Adam gave names to the creatures according to their propriety, which, gave occasion to the fall. It was the ambitious and proud desire of moral knowledge to judge of good and evil, to the end that man may revolt from God and give laws to himself, which was the form and manner of the temptation. Whereas of the sciences which regard nature, the divine philosopher declares that “it is the glory of God to conceal a thing, but it is the glory of the King to find a thing out.” Even as though the divine nature took pleasure in the innocent and kindly sport of children playing at hide-and-seek, and vouchsafed of his kindness and goodness to admit the human spirit for his playfellow at that game. Lastly, I would address one general admonition to all — that they consider what are the true ends of knowledge, and that they seek it not either for pleasure of the mind, or for contention, or for superiority to others, or for profit, or fame, or power, or any of these inferior things, but for the benefit and use of life, and that they perfect and govern it in charity. For it was from lust of power that the angels fell, from lust of knowledge that man fell; but of charity there can be no excess, neither did angel or man ever come in danger by it.

The requests I have to make are these. Of myself I say nothing; but in behalf of the business which is in hand I entreat men to believe that it is not an opinion to be held, but a work to be done; and to be well assured that I am laboring to lay the foundation, not of any sect or doctrine, but of human utility and power. Next, I ask them to deal fairly by their own interests, and laying aside all emulations and prejudices in favor of this or that opinion, to join in consultation for the common good; and being now freed and guarded by the securities and helps which I offer from the errors and impediments of the way, to come forward themselves and take part in that which remains to be done. Moreover, to be of good hope, nor to imagine that this Instauration of mine is a thing infinite and beyond the power of man, when it is in fact the true end and termination of infinite error; and seeing also that it is by no means forgetful of the conditions of mortality and humanity (for it does not suppose that the work can be altogether completed within one generation, but provides for its being taken up by another); and finally that it seeks for the sciences not arrogantly in the little cells of human wit, but with reverence in the greater world. But it is the empty things that are vast; things solid are most contracted and lie in little room. And now I have only one favor more to ask (else injustice to me may perhaps imperil the business itself) — that men will consider well how far, upon that which I must needs assert (if I am to be consistent with myself), they are entitled to judge and decide upon these doctrines of mine; inasmuch as all that premature human reasoning which anticipates inquiry, and is abstracted from the facts rashly and sooner than is fit, is by me rejected (so far as the inquisition of nature is concerned) as a thing uncertain, confused, and ill built up; and I cannot be fairly asked to abide by the decision of a tribunal which is itself on trial.

1 [Reference is to Aristotle. Cf. the editor’s Introduction.]

The Plan of the Great Instauration

The Instauration includes six Parts:

  1. The Divisions of the Sciences
  2. The New Organon; or Directions concerning the Interpretation of Nature
  3. The Phenomena of the Universe; or a Natural and Experimental History for the Foundation of Philosophy
  4. The Ladder of the Intellect
  5. The Forerunners; or Anticipations of the New Philosophy
  6. The New Philosophy; or Active Science
The Arguments of the Several Parts

It being part of my design to set everything forth, as far as may be, plainly and perspicuously (for nakedness of the mind is still, as nakedness of the body once was, the companion of innocence and simplicity), let me first explain the order and plan of the work. I distribute it into six parts.

The first part exhibits a summary or general description of the knowledge which the human race at present possesses. For I thought it good to make some pause upon that which is received; that thereby the old may be more easily made perfect and the new more easily approached. And I hold the improvement of that which we have to be as much an object as the acquisition of more. Besides which it will make me the better listened to; for “He that is ignorant (says the proverb) receives not the words of knowledge, unless thou first tell him that which is in his own heart.” We will therefore make a coasting voyage along the shores of the arts and sciences received, not without importing into them some useful things by the way.

In laying out the divisions of the sciences, however, I take into account not only things already invented and known, but likewise things omitted which ought to be there. For there are found in the intellectual as in the terrestrial globe waste regions as well as cultivated ones. It is no wonder, therefore, if I am sometimes obliged to depart from the ordinary divisions. For in adding to the total you necessarily alter the parts and sections; and the received divisions of the sciences are fitted only to the received sum of them as it stands now.

With regard to those things which I shall mark as omitted, I intend not merely to set down a simple title or a concise argument of that which is wanted. For as often as I have occasion to report anything as deficient, the nature of which is at all obscure, so that men may not perhaps easily understand what I mean or what the work is which I have in my head, I shall always (provided it be a matter of any worth) take care to subjoin either directions for the execution of such work, or else a portion of the work itself executed by myself as a sample of the whole, thus giving assistance in every case either by work or by counsel. For if it were for the sake of my own reputation only and other men’s interests were not concerned in it, I would not have any man think that in such cases merely some light and vague notion has crossed my mind, and that the things which I desire and attempt are no better than wishes, when they are in fact things which men may certainly command if they will, and of which I have formed in my own mind a clear and detailed conception. For I do not propose merely to survey these regions in my mind, like an augur taking auspices, but to enter them like a general who means to take possession. So much for the first part of the work.

Having thus coasted past the ancient arts, the next point is to equip the intellect for passing beyond. To the second part, therefore, belongs the doctrine concerning the better and more perfect use of human reason in the inquisition of things, and the true helps of the understanding, that thereby (as far as the condition of mortality and humanity allows) the intellect may be raised and exalted, and made capable of overcoming the difficulties and obscurities of nature. The art which I introduce with this view (which I call “Interpretation of Nature”) is a kind of logic, though the difference between it and the ordinary logic is great, indeed, immense. For the ordinary logic professes to contrive and prepare helps and guards for the understanding, as mine does; and in this one point they agree. But mine differs from it in three points especially — viz., in the end aimed at, in the order of demonstration, and in the starting point of the inquiry.

For the end which this science of mine proposes is the invention not of arguments but of arts; not of things in accordance with principles, but of principles themselves; not of probable reasons, but of designations and directions for works. And as the intention is different, so, accordingly, is the effect; the effect of the one being to overcome an opponent in argument, of the other to command nature in action.

In accordance with this end is also the nature and order of the demonstrations. For in the ordinary logic almost all the work is spent about the syllogism. Of induction, the logicians seem hardly to have taken any serious thought, but they pass it by with a slight notice and hasten on to the formulae of disputation. I, on the contrary, reject demonstration by syllogism as acting too confusedly and letting nature slip out of its hands. For although no one can doubt that things which agree in a middle term agree with one another (which is a proposition of mathematical certainty), yet it leaves an opening for deception, which is this: the syllogism consists of propositions — propositions of words; and words are the tokens and signs of notions. Now if the very notions of the mind (which are as the soul of words and the basis of the whole structure) be improperly and overhastily abstracted from facts, vague, not sufficiently definite, faulty — in short, in many ways, the whole edifice tumbles. I therefore reject the syllogism, and that not only as regards principles (for to principles the logicians themselves do not apply it) but also as regards middle propositions, which, though obtainable no doubt by the syllogism, are, when so obtained, barren of works, remote from practice, and altogether unavailable for the active department of the sciences. Although, therefore, I leave to the syllogism and these famous and boasted modes of demonstration their jurisdiction over popular arts and such as are matter of opinion (in which department I leave all as it is), yet in dealing with the nature of things I use induction throughout, and that in the minor propositions as well as the major. For I consider induction to be that form of demonstration which upholds the sense, and closes with nature, and comes to the very brink of operation, if it does not actually deal with it.

Hence it follows that the order of demonstration is likewise inverted. For hitherto the proceeding has been to fly at once from the sense and particulars up to the most general propositions, as certain fixed poles for the argument to turn upon, and from these to derive the rest by middle terms — a short way, no doubt, but precipitate and one which will never lead to nature, though it offers an easy and ready way to disputation. Now my plan is to proceed regularly and gradually from one axiom to another, so that the most general are not reached till the last; but then, when you do come to them, you find them to be not empty notions but well defined, and such as nature would really recognize as her first principles, and such as lie at the heart and marrow of things.

But the greatest change I introduce is in the form itself of induction and the judgment made thereby. For the induction of which the logicians speak, which proceeds by simple enumeration, is a puerile thing, concludes at hazard, is always liable to be upset by a contradictory instance, takes into account only what is known and ordinary, and leads to no result.

Now what the sciences stand in need of is a form of induction which shall analyze experience and take it to pieces, and by a due process of exclusion and rejection lead to an inevitable conclusion. And if that ordinary mode of judgment practiced by the logicians was so laborious, and found exercise for such great wits, how much more labor must we be prepared to bestow upon this other, which is extracted not merely out of the depths of the mind, but out of the very bowels of nature.

Nor is this all. For I also sink the foundations of the sciences deeper and firmer; and I begin the inquiry nearer the source than men have done heretofore, submitting to examination those things which the common logic takes on trust. For first, the logicians borrow the principles of each science from the science itself; secondly, they hold in reverence the first notions of the mind; and lastly, they receive as conclusive the immediate informations of the sense, when well disposed. Now upon the first point, I hold that true logic ought to enter the several provinces of science armed with a higher authority than belongs to the principles of those sciences themselves, and ought to call those putative principles to account until they are fully established. Then with regard to the first notions of the intellect, there is not one of the impressions taken by the intellect when left to go its own way, but I hold it as suspect and no way established until it has submitted to a new trial and a fresh judgment has been thereupon pronounced. And lastly, the information of the sense itself I sift and examine in many ways. For certain it is that the senses deceive; but then at the same time they supply the means of discovering their own errors; only the errors are here, the means of discovery are to seek.

The sense fails in two ways. Sometimes it gives no information, sometimes it gives false information. For first, there are very many things which escape the sense, even when best disposed and no way obstructed, by reason either of the subtlety of the whole body or the minuteness of the parts, or distance of place, or slowness or else swiftness of motion, or familiarity of the object, or other causes. And again when the sense does apprehend a thing its apprehension is not much to be relied upon. For the testimony and information of the sense has reference always to man, not to the universe; and it is a great error to assert that the sense is the measure of things.

To meet these difficulties, I have sought on all sides diligently and faithfully to provide helps for the sense — substitutes to supply its failures, rectifications to correct its errors; and this I endeavor to accomplish not so much by instruments as by experiments. For the subtlety of experiments is far greater than that of the sense itself, even when assisted by exquisite instruments — such experiments, I mean, as are skillfully and artificially devised for the express purpose of determining the point in question. To the immediate and proper perception of the sense, therefore, I do not give much weight; but I contrive that the office of the sense shall be only to judge of the experiment, and that the experiment itself shall judge of the thing. And thus I conceive that I perform the office of a true priest of the sense (from which all knowledge in nature must be sought, unless men mean to go mad) and a not unskillful interpreter of its oracles; and that while others only profess to uphold and cultivate the sense, I do so in fact. Such then are the provisions I make for finding the genuine light of nature and kindling and bringing it to bear. And they would be sufficient of themselves if the human intellect were even and like a fair sheet of paper with no writing on it. But since the minds of men are strangely possessed and beset so that there is no true and even surface left to reflect the genuine rays of things, it is necessary to seek a remedy for this also.

Now the idols, or phantoms, by which the mind is occupied are either adventitious or innate. The adventitious come into the mind from without — namely, either from the doctrines and sects of philosophers or from perverse rules of demonstration. But the innate are inherent in the very nature of the intellect, which is far more prone to error than the sense is. For let men please themselves as they will in admiring and almost adoring the human mind, this is certain: that as an uneven mirror distorts the rays of objects according to its own figure and section, so the mind, when it receives impressions of objects through the sense, cannot be trusted to report them truly, but in forming its notions mixes up its own nature with the nature of things.

And as the first two kinds of idols are hard to eradicate, so idols of this last kind cannot be eradicated at all. All that can be done is to point them out, so that this insidious action of the mind may be marked and reproved (else as fast as old errors are destroyed new ones will spring up out of the ill complexion of the mind itself, and so we shall have but a change of errors, and not a clearance); and to lay it down once for all as a fixed and established maxim that the intellect is not qualified to judge except by means of induction, and induction in its legitimate form. This doctrine, then, of the expurgation of the intellect to qualify it for dealing with truth is comprised in three refutations: the refutation of the philosophies; the refutation of the demonstrations; and the refutation of the natural human reason. The explanation of which things, and of the true relation between the nature of things and the nature of the mind, is as the strewing and decoration of the bridal chamber of the mind and the universe, the divine goodness assisting, out of which marriage let us hope (and be this the prayer of the bridal song) there may spring helps to man, and a line and race of inventions that may in some degree subdue and overcome the necessities and miseries of humanity. This is the second part of the work.

But I design not only to indicate and mark out the ways, but also to enter them. And therefore the third part of the work embraces the “phenomena of the universe”; that is to say, experience of every kind, and such a natural history as may serve for a foundation to build philosophy upon. For a good method of demonstration or form of interpreting nature may keep the mind from going astray or stumbling, but it is not any excellence of method that can supply it with the material of knowledge. Those, however, who aspire not to guess and divine, but to discover and know, who propose not to devise mimic and fabulous worlds of their own, but to examine and dissect the nature of this very world itself, must go to facts themselves for everything. Nor can the place of this labor and search and world-wide perambulation be supplied by any genius or meditation or argumentation; no, not if all men’s wits could meet in one. This, therefore, we must have or the business must be forever abandoned. But up to this day such has been the condition of men in this matter that it is no wonder if nature will not give herself into their hands.

For first, the information of the sense itself, sometimes failing, sometimes false; observation, careless, irregular, and led by chance; tradition, vain, and fed on rumor; practice, slavishly bent upon its work; experiment, blind, stupid, vague, and prematurely broken off; lastly, natural history trivial and poor — all these have contributed to supply the understanding with very bad materials for philosophy and the sciences.

Then an attempt is made to mend the matter by a preposterous subtlety and winnowing of argument. But this comes too late, the case being already past remedy, and is far from setting the business right or sifting away the errors. The only hope, therefore, of any greater increase or progress lies in a reconstruction of the sciences.

Of this reconstruction the foundation must be laid in natural history, and that of a new kind and gathered on a new principle. For it is in vain that you polish the mirror if there are no images to be reflected; and it is as necessary that the intellect should be supplied with fit matter to work upon, as with safeguards to guide its working. But my history differs from that in use (as my logic does) in many things — in end and office, in mass and composition, in subtlety, in selection also, and setting forth, with a view to the operations which are to follow.

For first, the object of the natural history which I propose is not so much to delight with variety of matter or to help with present use of experiments, as to give light to the discovery of causes and supply a suckling philosophy with its first food. For though it be true that I am principally in pursuit of works and the active department of the sciences, yet I wait for harvest-time and do not attempt to mow the moss or to reap the green corn. For I well know that axioms once rightly discovered will carry whole troops of works along with them, and produce them, not here and there one, but in clusters. And that unseasonable and puerile hurry to snatch by way of earnest at the first works which come within reach, I utterly condemn and reject as an Atalanta’s apple that hinders the race.1 Such then is the office of this natural history of mine.

Next, with regard to the mass and composition of it: I mean it to be a history not only of nature free and at large (when she is left to her own course and does her work her own way) — such as that of the heavenly bodies, meteors, earth and sea, minerals, plants, animals — but much more of nature under constraint and vexed; that is to say, when by art and the hand of man she is forced out of her natural state, and squeezed and moulded. Therefore I set down at length all experiments of the mechanical arts, of the operative part of the liberal arts, of the many crafts which have not yet grown into arts properly so called, so far as I have been able to examine them and as they conduce to the end in view. Nay (to say the plain truth), I do in fact (low and vulgar as men may think it) count more upon this part both for helps and safeguards than upon the other, seeing that the nature of things betrays itself more readily under the vexations of art than in its natural freedom.

Nor do I confine the history to bodies, but I have thought it my duty besides to make a separate history of such virtues as may be considered cardinal in nature. I mean those original passions or desires of matter which constitute the primary elements of nature; such as dense and rare, hot and cold, solid and fluid, heavy and light, and several others.

Then again, to speak of subtlety: I seek out and get together a kind of experiments much subtler and simpler than those which occur accidentally. For I drag into light many things which no one who was not proceeding by a regular and certain way to the discovery of causes would have thought of inquiring after, being indeed in themselves of no great use; which shows that they were not sought for on their own account, but having just the same relation to things and works which the letters of the alphabet have to speech and words — which, though in themselves useless, are the elements of which all discourse is made up.

Further, in the selection of the relation and experiments I conceive I have been a more cautious purveyor than those who have hitherto dealt with natural history. For I admit nothing but on the faith of eyes, or at least of careful and severe examination, so that nothing is exaggerated for wonder’s sake, but what I state is sound and without mixture of fables or vanity. All received or current falsehoods also (which by strange negligence have been allowed for many ages to prevail and become established) I proscribe and brand by name, that the sciences may be no more troubled with them. For it has been well observed that the fables and superstitions and follies which nurses instill into children do serious injury to their minds; and the same consideration makes me anxious, having the management of the childhood, as it were, of philosophy in its course of natural history, not to let it accustom itself in the beginning to any vanity. Moreover, whenever I come to a new experiment of any subtlety (though it be in my own opinion certain and approved), I nevertheless subjoin a clear account of the manner in which I made it, that men, knowing exactly how each point was made out, may see whether there be any error connected with it and may arouse themselves to devise proofs more trustworthy and exquisite, if such can be found; and finally, I interpose everywhere admonitions and scruples and cautions, with a religious care to eject, repress, and, as it were, exorcise every kind of phantasm.

Lastly, knowing how much the sight of man’s mind is distracted by experience and history, and how hard it is at the first (especially for minds either tender or preoccupied) to become familiar with nature, I not unfrequently subjoin observations of my own, being as the first offers inclinations, and, as it were, glances of history toward philosophy, both by way of an assurance to men that they will not be kept forever tossing on the waves of experience, and also that when the time comes for the intellect to begin its work, it may find everything the more ready. By such a natural history, then, as I have described, I conceive that a safe and convenient approach may be made to nature, and matter supplied of good quality and well prepared for the understanding to work upon.

And now that we have surrounded the intellect with faithful helps and guards, and got together with most careful selection a regular army of divine works, it may seem that we have no more to do but to proceed to philosophy itself. And yet in a matter so difficult and doubtful there are still some things which it seems necessary to premise, partly for convenience of explanation, partly for present use.

Of these the first is to set forth examples of inquiry and invention according to my method, exhibited by anticipation in some particular subjects; choosing such subjects as are at once the most noble in themselves among those under inquiry, and most different one from another, that there may be an example in every kind. I do not speak of those examples which are joined to the several precepts and rules by way of illustration (for of these I have given plenty in the second part of the work); but I mean actual types and models, by which the entire process of the mind and the whole fabric and order of invention from the beginning to the end, in certain subjects, and those various and remarkable, should be set, as it were, before the eyes. For I remember that in the mathematics it is easy to follow the demonstration when you have a machine beside you, whereas without that help all appears involved and more subtle than it really is. To examples of this kind — being in fact nothing more than an application of the second part in detail and at large — the fourth part of the work is devoted.

The fifth part is for temporary use only, pending the completion of the rest, like interest payable from time to time until the principal be forthcoming. For I do not make so blindly for the end of my journey as to neglect anything useful that may turn up by the way. And therefore I include in this part such things as I have myself discovered, proved, or added — not, however, according to the true rules and methods of interpretation, but by the ordinary use of the understanding in inquiring and discovering. For besides that I hope my speculations may, in virtue of my continual conversancy with nature, have a value beyond the pretensions of my wit, they will serve in the meantime for wayside inns, in which the mind may rest and refresh itself on its journey to more certain conclusions. Nevertheless I wish it to be understood in the meantime that they are conclusions by which (as not being discovered and proved by the true form of interpretation) I do not at all mean to bind myself. Nor need any one be alarmed at such suspension of judgment in one who maintains not simply that nothing can be known, but only that nothing can be known except in a certain course and way; and yet establishes provisionally certain degrees of assurance for use and relief until the mind shall arrive at a knowledge of causes in which it can rest. For even those schools of philosophy which held the absolute impossibility of knowing anything were not inferior to those which took upon them to pronounce. But then they did not provide helps for the sense and understanding, as I have done, but simply took away all their authority; which is quite a different thing — almost the reverse.

The sixth part of my work (to which the rest is subservient and ministrant) discloses and sets forth that philosophy which by the legitimate, chaste, and severe course of inquiry which I have explained and provided is at length developed and established. The completion, however, of this last part is a thing both above my strength and beyond my hopes. I have made a beginning of the work — a beginning, as I hope, not unimportant: the fortune of the human race will give the issue, such an issue, it may be, as in the present condition of things and men’s minds cannot easily be conceived or imagined. For the matter in hand is no mere felicity of speculation, but the real business and fortunes of the human race, and all power of operation. For man is but the servant and interpreter of nature: what he does and what he knows is only what he has observed of nature’s order in fact or in thought; beyond this he knows nothing and can do nothing. For the chain of causes cannot by any force be loosed or broken, nor can nature be commanded except by being obeyed. And so those twin objects, human knowledge and human power, do really meet in one; and it is from ignorance of causes that operation fails.

And all depends on keeping the eye steadily fixed upon the facts of nature and so receiving their images simply as they are. For God forbid that we should give out a dream of our own imagination for a pattern of the world; rather may he graciously grant to us to write an apocalypse or true vision of the footsteps of the Creator imprinted on his creatures.

Therefore do thou, O Father, who gavest the visible light as the first fruits of creation, and didst breathe into the face of man the intellectual light as the crown and consummation thereof, guard and protect this work, which coming from thy goodness returneth to thy glory. Thou when thou turnedst to look upon the works which thy hands had made, sawest that all was very good, and didst rest from thy labors. But man, when he turned to look upon the work which his hands had made, saw that all was vanity and vexation of spirit, and could find no rest therein. Wherefore if we labor in thy works with the sweat of our brows, thou wilt make us partakers of thy vision and thy sabbath. Humbly we pray that this mind may be steadfast in us, and that through these our hands, and the hands of others to whom thou shall give the same spirit, thou wilt vouchsafe to endow the human family with new mercies.

1 [Reference is here to Atalanta of Greek legend, who challenged her suitors to a race. She would marry only the man who could defeat her. Hippomenes (or Melanion) accepted the challenge and, on the advice of Aphrodite, dropped three golden apples on the way. Atalanta could not resist picking them up and thus lost the race. — Ed.]

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