<B CEEDUC2B>
<Q E2 EX EDUC BACON>
<N ADV LEARNING>
<A BACON FRANCIS>
<C E2>
<O 1570-1640>
<M X>
<K X>
<D ENGLISH>
<V PROSE>
<T EDUC TREAT>
<G X>
<F X>
<W WRITTEN>
<X MALE>
<Y 40-60>
<H HIGH>
<U PROF>
<E X>
<J X>
<I X>
<Z EXPOS>
<S SAMPLE X>


[^BACON, FRANCIS.
THE TWOO BOOKES OF THE PROFICIENCE
AND ADVANCEMENT OF LEARNING (1605).
ENGLISH EXPERIENCE, 218.
AMSTERDAM: THEATRVM ORBIS TERRARVM LTD. 
AND NEW YORK: DA CAPO PRESS, 1970 (FACSIMILE).
THE FIRST BOOKE,  PP. 17R.13 - 23V.9  (SAMPLE 1)
THE SECOND BOOKE, PP.  2R.14 -  7R.15 (SAMPLE 2)^]

<S SAMPLE 1>
<P 17R>
   Now I proceede to those errours and vanities,
which haue interueyned amongst the studies themselues
of the learned; which is that which is principall 
and proper to the present argument, wherein
my purpose is not to make a iustification of the errors,
but by a censure and separation of the errors,
to make a iustificatio~ of that which is good & sound;
and to deliuer that from the aspersion of the other.
For we see, that it is the manner of men, to scandalize 
and depraue that which retaineth the state, and
vertue, by taking aduantage vpon that which is corrupt 
and degenerate; as the Heathens in the primitiue 
Church vsed to blemish and taynt the Christians 
with the faults and corruptions of Heretiques:
But neuerthelesse, I haue no meaning at this time to
make any exact animaduersion of the errors and
impediments in matters of learning, which are
more secret and remote from vulgar opinion; but
<P 17V>
onely to speake vnto such as doe fall vnder, or neere
vnto, a popular obseruation.
   There be therfore chiefely three vanities in Studies, 
whereby learning hath been most traduced: For
those things we do esteeme vaine, which are either
false of friuolous, those which either haue no truth,
or no vse: & those persons we esteem vain, which are
either credulous or curious, & curiositie is either in
mater or words; so that in reason, as wel as in experence, 
there fal out to be these 3. diste~pers (as I may
tearm the~) of learning; The first fantastical learning:
The second contentious learning, & the last delicate
learning, vaine Imaginations, vaine Altercations,
& vain affectatio~s: & with the last I wil begin, (^Martin
Luther^) conducted (no doubt) by an higher prouidence, 
but in discourse of reason, finding what a
Prouince he had vndertaken against the Bishop of
(^Rome^) , and the degenerate traditions of the Church,
and finding his owne solitude, being no waies ayded
by the opinions of his owne time, was enforced to
awake all Antiquitie, and to call former times to his
succors, to make a partie against the present time:
so that the ancient Authors, both in Diuinitie and
in Humanitie, which had long time slept in Libraries, 
began generally to be read and reuolued. This
by consequence, did draw on a necessitie of a more
exquisite trauaile in the languages originall, wherin
those Authors did write: For the better vndersta~ding
of those Authors, and the better aduantage of pressing 
and applying their words: And thereof grew
<P 18R>
againe, a delight in their manner of Stile and Phrase,
and an admiration of that kinde of writing; which
was much furthered & precipitated by the enmity
& opposition, that the propounders of those (primitiue, 
but seeming new opinions) had against the
Schoole-men: who were generally of the contrarie 
part: and whose Writings were altogether in a
differing Stile and fourme, taking libertie to coyne,
and frame new tearms of Art, to expresse their own
sence, and to auoide circuite of speech, without regard 
to the purenesse, pleasantnesse, and (as I may
call it) lawfulnesse of the Phrase or word: And againe,
because the great labour that then was with
the people (of whome the Pharisees were wont to
say: (\Execrabilis ista turba quae non nouit legem\) ) for the
winning and perswading of them, there grewe of
necessitie in cheefe price, and request, eloquence
and varietie of discourse, as the fittest and forciblest
accesse into the capasitie of the vulgar sort: so that
these foure causes concurring, the admiration of ancient 
Authors the hate of the Schoole-men, the exact 
studie of Languages: and the efficacie of Preaching 
did bring in an affectionate studie of eloquence,
and copie of speech, which then began to
flourish. This grew speedily to an excesse: for men
began to hunt more after wordes, than matter, and
more after the choisenesse of the Phrase, and the
round and cleane composition of the sentence, and
the sweet falling of the clauses, and the varying and
illustration of their workes with tropes and figures:
<P 18V>
then after the weight of matter, worth of subiect,
soundnesse of argument, life of inuention, or depth
of iudgement. Then grew the flowing, and watrie 
vaine of (^Osorius^) the Portugall Bishop, to be in
price: then did (^Sturmius^) spend such infinite, and
curious paines vpon (^Cicero^) the Orator, and (^Hermogenes^) 
the Rhetorican, besides his owne Bookes of
Periods, and imitation, and the like: Then did (^Car^)
of (^Cambridge^) , and (^Ascham^) with their Lectures and
Writings, almost diefie (^Cicero^) and (^Demosthenes^) , and
allure, all young men that were studious vnto that
delicate and pollished kinde of learning. Then did
(^Erasmus^) take occasion to make the scoffing Eccho;
(\Decem annos consumpsi in legendo Cicerone\) : and the
Eccho answered in Greeke, (\Oue; Asine\) . Then grew
the learning of the Schoole-men to be vtterly despised 
as barbarous. In summe, the whole inclination
and bent of those times, was rather towards copie,
than weight. 
   Here therefore, the first distemper of learning,
when men studie words, and not matter: whereof
though I haue represented an example of late times:
yet it hath beene, and will be (\Secundum maius & minus\)
in all time. And how is it possible, but this should
haue an operation to discredite learning, euen with
vulgar capacities, when they see learned mens
workes like the first Letter of a Patent, or limmed
Booke: which though it hath large flourishes, yet it
is but a Letter. It seemes to me that (^Pigmalions^) frenzie 
is a good embleme or portraiture of this vanitie:
<P 19R>
for wordes are but the Images of matter, and except 
they haue life of reason and inuention: to fall
in loue with them, is all one, as to fall in loue with
a Picture.
   But yet notwithstanding, it is a thing not hastily
to be condemned, to cloath and adorne the the obscuritie, 
euen of Philosophie it selfe, with sensible
and plausible elocution. For hereof we haue great
examples in (^Xenophon, Cicero, Seneca, Plutarch^) , and
of (^Plato^) also in some degree, and hereof likewise
there is great vse: For surely, to the seuere inquisition 
of truth, and the deepe progresse into Philosophie, 
it is some hindrance; because it is too early satisfactorie 
to the minde of man, and quencheth the
desire of further search, before we come to a iust
periode. But then if a man be to haue any vse of such
knowledge in ciuile occasions, of conference, counsell, 
perswasion, discourse, or the like: Then shall
he finde it prepared to his hands in those Authors,
which write in that manner. But the excesse of this
is to iustly contemptible, that as (^Hercules^) , when hee
saw the Image of (^Adonis, Venus Migmon^) in a Temple, 
sayd in disdaine, (\Nil sacri es\) . So there is none
of (^Hercules^) followers in learning, that is, the more
seuere, and laborious sort of Enquirers into truth,
but will despise those delicacies and affectations, as
indeede capable of no diuinesse. And thus much of
the first disease or distemper of learning.
   The second which followeth is in nature worse
then than the former: for as substance of matter is
<P 19V>
better than beautie of words: so contrariwise vaine
matter is worse, than vaine words: wherein it seemeth 
the reprehension of Saint (^Paule^) , was not onely
proper for those times, but prophetical for the times
following, and not only respectiue to Diuinitie, but
extensiue to all knowledge. (\Deuita prophanas vocum
nouitates & oppositiones falsi nominis scientiae.\) For he
assigneth two Markes and Badges of suspected and
falsified Science; The one, the noueltie and strangenesse 
of tearmes; the other, the strictnesse of positions, 
which of necessitie doth induce oppositions,
and so questions and altercations. Surely, like as many 
substances in nature which are solide, do putrifie
and corrupt into wormes: So it is the propertie of
good and sound knowledge to putrifie and dissolue
into a number of subtile idle, vnholesome, and (as
I may tearme them) vermiculate questions; which
haue indeede a kinde of quicknesse, and life of spirite, 
but no foundnesse of matter, or goodnesse of
qualitie. This kinde of degenerate learning did
chiefely raigne amongst the Schoole men, who hauing 
sharpe and stronge wits, and aboundance of
leasure, and smal varietie of reading; but their wits
being shut vp in the Cels of a few Authors (chiefely
(^Aristotle^) their Dictator) as their persons were shut
vp in the Cells of Monasteries and Colledges, and
knowing little Historie, either of Nature or time,
did out of no great quantitie of matter, and infinite 
agitation of wit, spin out vnto vs those laborious webbes 
of Learning which are extant in their
<P 20R>
Bookes. For the wit and minde of man, if it worke
vpon matter, which is the conte~plation of the creatures 
of God worketh according to the stuffe, and is
limited thereby; but if it worke vpon it selfe, as the
Spider worketh his webbe, then it is endlesse, and
and brings forth indeed Copwebs of learning, admirable 
for the finesse of thread and worke, but of
no substance or profite.
   This same vnprofitable subtilitie or curiositie is
of two sorts: either in the subiect it selfe that they
handle, when it is a fruitlesse speculation or controuersie; 
(whereof there are no small number both in
Diuinity & Philosophie) or in the maner or method
of handling of a knowledge; which amongst them
was this; vpon euerie particular position or assertion 
to frame obiections, and to those obiections, solutions: 
which solutions were for the most part not
confutations, but distinctions: whereas indeed the
strength of all Sciences, is as the strength of the old
mans faggot in the bond. For the harmonie of a
science supporting each part the other, is and ought
to be the true and briefe confutation and suppression 
of all the smaller sort of obiections: but on the
other side, if you take out euerie Axiome, as the
stickes of the faggot one by one, you may quarrell
with them, and bend them and breake them at your
pleasure: so that as was sayd of (^Seneca^) : (\Verborum
minutijs rerum frangit pondera\) : So a man may truely
say of the Schoole men (\Quaestionum minutijs Scientiarum 
frangunt sodilitatem\) . For were it not better
<P 20V>
for a man in a faire roome, to set vp one great light,
or braunching candlesticke of lights, than to goe about 
with a small watch candle into euerie corner?
and such is their methode, that rests not so much vppon 
euidence of truth prooued by arguments, authorities, 
similitudes, examples; as vpon particular
confutations and solutions of euerie scruple, cauillation 
& obiection: breeding for the most part one
questio~ as fast as it solueth another; eue~ as in the former 
resemblance, when you carry the light into one
corner, you darken the rest: so that the Fable and fiction 
of (^Scylla^) seemeth to be a liuely Image of this
kinde of Philosophie or knowledge, which was
transformed into a comely Virgine for the vpper
parts; but then, (\Candida succinctam, latrantibus inguina 
monstris\) : So the Generalities of the Schoolemen 
are for a while good and proportionable; but
then when you descend into their distinctions and
decisions, in stead of a fruitfull wombe, for the vse
and benefite of mans life; they end in monstrous altercations 
and barking questions. So as it is not possible 
but this qualitie of knowledge must fall vnder
popular contempt, the people being apt to contemne 
truth vpo~ occasion of Controuersies & altercations, 
and to thinke they are all out of their way
which neuer meete, and when they see such digladiation 
about subtilties, and matter of no vse nor
moment, they easily fall vpon that iudgement of (^Dionysius^) 
of (^Siracusa^) , (\Verba ista sunt senum otiosorum\) .
   Notwithstanding certaine it is, that if those
<P 21R>
Schoole men to their great thirst of truth, and vnwearied 
trauaile of wit, had ioyned varietie and vniuersalitie 
of reading and contemplation, they had
prooued excellent Lights, to the great aduancement 
of all learning and knowledge: but as they are,
they are great vndertakers indeed, and fierce with
darke keeping. But as in the inquirie of the diuine
truth, their pride enclined to leaue the Oracle of
Gods word, and to vanish in the mixture of their
owne inuentions: so in the inquisition of Nature,
they euer left the Oracle of Gods works, and adored 
the deceiuing and deformed Images, which the
vnequall mirrour of their owne minds, or a few receiued 
Authors or principles, did represent vnto
them. And thus much for the second disease of 
learning.
   For the third vice or disease of Learning, which
concerneth deceit or vntruth, it is of all the rest the
fowlest; as that which doth destroy the essentiall
fourme of knowledge; which is nothing but a representation 
of truth; for the truth of being, and the
truth of knowing are one, differing no more than
the direct beame, and the beame reflected. This
vice therefore brauncheth it selfe into two sorts;
delight in deceiuing, and aptnesse to be deceiued,
imposture and Credulitie: which although they appeare 
to be of a diuers nature, the one seeming to
proceede of cunning, and the other of simplicitie;
yet certainely, they doe for the most part concurre:
for as the verse noteth.
<P 21V>
   (\Percontatorem fugito, nam Garrulus idem est\) :
An inquisitiue man is a pratler: so vpon the like
reason, a credulous man is a deceiuer: as we see it
in fame, that hee that will easily beleeue rumors,
will as easily augment rumors, and adde somewhat
to them of his owne, which (^Tacitus^) wisely noteth,
when he sayth: (\Fingunt simul creduntq\) ; so great an         #
affinitie 
hath fiction and beleefe.
   This facilitie of credite, and accepting or admitting 
thinges weakely authorized or warranted,
is of two kindes, according to the subiect: For
it is either a beleefe of Historie, (as the Lawyers 
speake, matter of fact:) or else of matter of
art and opinion; As to the former, wee see the
experience and inconuenience of this errour in
ecclesiasticall Historie, which hath too easily receiued 
and registred reports and narrations of Miracles
wrought by Martyrs, Hermits, or Monkes of the
desert, and other holy men; and there Reliques,
Shrines, Chappels, and Images: which though
they had a passage for time, by the ignorance of
the people, the superstitious simplicitie of some,
and the politique tolleration of others, holding
them but as diuine poesies: yet after a periode of
time, when the mist began to cleare vp, they grew
to be esteemed, but as old wiues fables, impostures
of the Cleargie illusions of spirits, and badges of
Antichrist, to the great scandall and detriment of
Religion.
   So in naturall Historie, wee see there hath not
<P 22R>
beene that choise and iudgement vsed, as ought
to haue beene, as may appeare in the writings of
(^Plinius, Cardanus, Albertus^) , and diuers of the Arabians, 
being fraught with much fabulous matter,
a great part, not onely vntryed, but notoriously vntrue, 
to the great derogation of the credite of naturall 
Philosophie, with the graue and sober kinde
of wits; wherein the wisedome and integritie of (^Aristotle^) 
is worthy to be obserued, that hauing made
so diligent and exquisite a Historie of liuing creatures, 
hath mingled it sparingly with any vaine
or fayned matter, and yet on thother sake, hath cast
all prodigious Narrations, which he thought worthy 
the recording into one Booke: excellently discerning 
that matter of manifest truth, such wherevpon 
obseruation and rule was to bee built, was
not to bee mingled or weakened with matter of
doubtfull credite: and yet againe that rarities
and reports, that seeme vncredible, are not to
be suppressed or denyed to the memorie of men.
   And as for the facilitie of credite which is yeelded 
to Arts & opinions, it is likewise of two kinds,
either when too much beleefe is attributed to the
Arts themselues, or to certaine Authors in any Art.
The Sciences themselues which haue had better
intelligence and confederacie with the imagination
of man, than with his reason, are three in number;
Astrologie, Naturall Magicke, and (^Alcumy^) : of which
Sciences neuerthelesse the ends or pretences are
noble. For Astrologie pretendeth to discouer that
<P 22V>
correspondence or concatenation, which is betweene 
the superiour Globe and the inferiour. Naturall 
Magicke pretendeth to cal & reduce natural
Philosophie from variety of speculations to the magnitude 
of works; And (^Alcumy^) pretendeth to make
separation of all the vnlike parts of bodies, which
in mixtures of nature are incorporate. But the deriuations 
and prosecutions to these ends, both in the
theories, and in the practises are full of Errour and
vanitie; which the great Professors themselues haue
sought to vaile ouer and conceale by enigmaticall
writings, and referring themselues to auricular traditions, 
and such other deuises, to saue the credite
of Impostures; and yet surely to (^Alcumy^) this right
is due, that it may be compared to the Husband man
whereof (^AEsope^) makes the Fable; that when he died, 
told his Sonnes, that he had left vnto them gold,
buried vnder ground in his Vineyard; and they digged 
ouer all the ground, and gold they found none,
but by reason of their stirring and digging the mold
about, the rootes of their Vines, they had a great
Vintage the yeare following: so assuredly the search
and stirre to make gold hath brought to light a great
number of good and fruitfull inuentions and experiments, 
as well for the disclosing of Nature; as for
the vse of mans life.
   And as for the ouermuch credite that hath [^SOURCE TEXT:     #
hatb^] beene
giuen vnto Authors in Sciences, in making them
Dictators, that their wordes should stand, and not
Counsels to giue aduise; the dammage is infinite that
<P 23R>
Sciences haue receiued thereby, as the principall
cause that hath kept them lowe, at a stay without
groweth or aduancement. For hence it hath comen,
that in arts Mechanicall, the first deuiser coms shortest, 
and time addeth and perfecteth: but in Sciences 
the first Author goeth furthest, and time leeseth
and corrupteth. So we see, Artillerie, sayling, printing, 
and the like, were grossely managed at the first
and by time accommodated and refined: but contrarywise 
the Philosophies and Sciences of (^Aristotle, 
Plato, Democritus, Hypocrates, Euclides, Archimedes^) , 
of most vigor at the first, and by time degenerate 
and imbased, whereof the reason in no other,
but that in the former many wits and industries haue
haue contributed in one; and in the later many wits
and industries haue ben spent about the wit of some
one; whom many times they haue rather depraued
than illustrated. For as water will not ascend higher,
than the leuell of the first spring head, from whence
it descendeth: so knowledge deriued from (^Aristotle^) , 
and exempted from libertie of examination, will
not rise againe higher, than the knowledge of (^Aristotle^) . 
And therfore although the position be good:
(\Oportet discentem credere\) : yet it must bee coupled
with this, (\Oportet edoctum iudicare\) : for Disciples doe
owe vnto Maisters onely a temporarie beleefe, and
a suspension of their owne iudgement, till they be
fully instructed and not an absolute resignation, or
perpetuall captiuitie: and therefore to conclude this
point, I will say no more, but; so let great Authors
<P 23V>
haue theire due, as time which is the Author of
Authors be not depriued of his due, which is furder
and furder to discouer truth. Thus haue I gone ouer 
these three diseasses of learning, besides the
which there are some other rather peccant humors,
then fourmed diseases, which neuertheles are not
so secret and intrinsike, but that they fall vnder a popular 
obseruation and traducement; and therefore
are not to be passed ouer. 

<S SAMPLE 2>
<P 2R>
   The Works or Acts of merit towards learning are
conversant about three obiects, the Places of learning; 
the Bookes of learning; and the Persons of
the learned. For as water, whether it be the dewe of
heauen, or the springs of the earth, doth scatter and
leese it selfe in the ground, except it be collected
into some Receptacle, where it may by vnion, comfort 
and sustaine it selfe: And for that cause the Industry 
of Man hath made & framed Spring heads,
Conduits, Cesternes, and Pooles, which men haue
accustomed likewise to beautifie and adorne with
accomplishments of Magnificence and State, as wel
as of vse and necessitie: So this excellent liquor of
knowledge, whether it descend from diuine inspiration, 
of spring from humane sense, would soone
perishe and vanishe to oblyuion, if it were not
preserued in Bookes, Traditions, Conferences, and
<P 2V>
Places appoynted, as Vniuersities, Colledges, and
Schooles, for the receipt & comforting of the same.
   The works which concerne the Seates and Places 
of learning, are foure; Foundations, and Buyldings, 
Endowments with Reuenewes, Endowme~ts
with Franchizes and Priuiledges, Institutions and
Ordinances for gouernment, all tending to quietnesse 
and priuatenesse of life, and discharge of cares
and troubles, much like the Stations, which (^Virgil^)
prescribeth for the hyuing of Bees.
(\Principio sedes Apibus, statioq; petenda:
Quo neq; sit ventis aditus, &c.\)
   The workes touching Bookes are two: First Libraries, 
which are as the Shrynes, where all the Reliques 
of the ancient Saints, full of true vertue, and
that without delusion or imposture, are preserued,
and reposed; Secondly, Newe Editions of Authors, 
with more correct impressions, more faithfull 
translations, more profitable glosses, more diligent 
annotations, and the like.
   The workes pertaining to the persons of learned
men (besides the aduancement and countenancing
of them in generall) are two: The reward and designation 
of Readers in Sciences already extant and
inuented: and the reward and designation of Writers 
and Enquirers, concerning any partes of Learning, 
not sufficiently laboured and prosecuted.
   These are summarilie the workes and actes,
wherein the merites of manie excellent Princes,
and other worthie Personages haue beene conuersant. 
<P 3R>
As for any particular commemorations, I call
to minde what (^Cicero^) saide, when hee gaue generall
thanks. (\Difficile [^EDITION: difffcile^] non aliquem;         #
ingratum quenquam praeterire:\) 
Let vs rather according to the Scriptures,
looke vnto that parte of the Race, which is before 
vs; then looke backe to that which is alreadie 
attained.
   First therfore amongst so many great Foundations 
of Colledges in (^Europe^) , I finde strange that they
are all dedicated to Professions, and none left free to
Artes and Sciences at large. For if men iudge that
learning should bee referred to action, they iudge
well: but in this they fall into the Error described
in the ancient Fable; in which the other parts of the
body did suppose the stomache had beene ydle, because 
it neyther performed the office of Motion, as
the lymmes doe, nor of Sence, as the head doth:
But yet notwithstanding it is the Stomache that digesteth 
and distributeth to all the rest: So if any man
thinke Philosophie and Vniuersalitie to be idle Studies; 
hee doth not consider that all Professions are
from thence serued, and supplyed. And this I take
to bee a great cause that hath hindered the progression 
of learning, because these Fundamental knowledges 
haue bene studied but in passage. For if you
will haue a tree beare more fruite then it hath vsed
to do; it is not any thing you can do to the boughes,
but it is the styrring of the earth, and putting newe
moulde about the rootes, that must worke it.
Neyther is it to bee forgotten, that this dedicating
<P 3V>
of Foundations and Dotations to professory Learning, 
hath not onely had a Maligne aspect, and influence 
vpon the growth of Scyences, but hath also
beene preiudiciall to States and gouernments. For
hence it proceedeth that Princes find a solitude, in
regard of able men to serue them in causes of estate, 
because there is no education collegiate,
which is free; wher such as were so disposed, mought
giue themselues to Histories, moderne languages, 
bookes of pollicie and ciuile discourse, and
other the like inablements vnto seruice of estate.
   And because founders of Colledges doe plant,
and founders of Lectures doe water: it followeth
wel in order to speake of the defect, which is in Publique 
Lectures: Namely, in the smalnesse and meanesse 
of the salary or reward which in most places
is assigned vnto them: whether they be Lectures of
Arts, or of Professions. For it is necessary to the             #
progression 
of Scyences, that Readers be of the most able 
and sufficient men; as those which are ordained
for generating, and propagating of Scyences, and
not for transitorie vse. This cannot be, except their
condition, & endowme~t be such, as may co~tent the
ablest man, to appropriate his whole labour, and
continue his whole age in that function and attendance, 
and therefore must haue a proportion answerable 
to that mediocritie or competencie of aduancement, 
which may be expected from a Profession, 
or the Practize of a Profession: So as, if you wil
haue Scyences flourish, you must obserue (^Dauids^)
<P 4R>
military lawe, which was, (^That those which staied with
the Carriage, should haue equall part with those which
were in the Action^) : else will the carriages be ill           #
attended: 
So Readers in Scyences are indeede the Gardyans 
of the stores and prouisions of Scyences, 
whence men in actiue courses are furnished, and
therefore ought to haue equall entertainment with
them; otherwise if the fathers in Scyences be of the
weakest sort, or be ill maintained.
(\Et Patrum invalidi reserent ieiunia nati.\)
   Another defect I note, wherin I shall neede some
Alchimist to helpe me, who call vpon men to sell
their Bookes, and to build Fornaces, quitting and
forsaking (^Minerva^) , and the (^Muses^) , as barreyne         #
virgines, 
and relying vpon (^Vulcan^) . But certaine it is,
that vnto the deepe, fruitefull, and operatiue studie
of many Scyences, specially Naturall Phylosophy
and Physicke, Bookes be not onely the Instrumentals; 
wherein also the beneficence of men hath not
beene altogether wanting: for we see, Spheares,
Globes, Astrolabes, Mappes, and the like, haue bene
prouided, as appurtenances to Astronomy & Cosmography, 
as well as bookes: We see likewise, that
some places instituted for Physicke, haue annexed
the commoditie of Gardeins for Simples of all
sorts, and do likewise command the vse of dead Bodies 
for Anatomyes. But these doe respect but a few
things. In generall, there will hardly be any Mayne
proficience in the disclosing of nature, except there
be some allowance for expences about experime~ts;
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whether they be experiments appertaining to (^Vulcanus^) 
or (^Dedalus^) . Furnace or Engyne, or any other
kind; And therefore as Secretaries, and Spyalls of
Princes and States bring in Bills for Intelligence; so
you must allowe the Spyalls and Intelligencers of
Nature, to bring in their Billes, or else you shall be ill
aduertised.
   And if (^Alexander^) made such a liberall assignation 
to (^Aristotle^) of treasure for the allowance of Hunters, 
Fowlers, Fishers and the like, that he mought
compile an Historie of Nature, much better do they
deserue it that trauailes in Arts of nature.
   Another defect which I note, is an intermission
or neglect in those which are Gouernours in Vniuersities, 
of Consultation, & in Princes or superior
persons, of Visitation: To enter into account and
consideration, whether the Readings, exercises, and
other customes appertayning vnto learning, aunciently 
begunne, and since continued, be well instituted 
or no, and thereupon to ground an amendement, 
or reformation in that which shall be found
inconuenient.  For it is one of your Maiesties
owne most wise and Princely Maximes, (^that in all
vsages, and Presidents, the Times be considered wherein
they first beganne, which if they were weake, or ignorant,
it derogateth from the Authoritie of the Vsage, and leaueth 
it for suspect^) . And therefore in as much, as most
of the vsages, and orders of the Vniuersities were
deriued fro~ more obscure times, it is the more requisite, 
they be reexamined. In this kind I will giue an
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instance or two for exa~ple sake, of things that are the
most obvious & familiar: The one is a matter, which
though it bee ancient and generall, yet I hold to be
an errour, which is, that Schollers in Vniuersities
come too soone, & too vnripe to Logicke & Rhetoricke; 
Arts fitter for Graduates then children, and
Nouices: For these two rightly taken, are the grauest 
of Sciences, beeing the Arts of Arts, the one for
Iudgement, the other for Ornament: And they be
the Rules & Directions, how to set forth & dispose
matter: & therfore for mindes emptie & vnfraught
with matter, & which haue not gathered that which
(^Cicero^) calleth (^Sylua^) and (^Supeliex^) , stuffe and      #
varietie to
beginne with those Artes (as if one should learne to
weigh, or to measure, or to painte the Winde) doth
worke but this effect: that the wisedome of those
Arts, which is great, & vniuersal, is almost made contemptible,
& is degenerate into childish Sophystrie,
& ridiculous affectation. And further, the vntimely
learning of them hath drawen on by consequence,
the superficiall and vnprofitable teaching & writing
of them, as fitteth indeed to the capacity of childre~:
Another, is a lacke I finde in the exercises  vsed in the
Vniuersities, which do make to great a diuorce betweene 
Inuention & Memory: for their speeches are
either premeditate in (\Verbis conceptis\) , where nothing
is left to Inuention, or meerly (^Extemporall^) , where little 
is left to Memory: wheras in life & action, there is
least vse of either of these, but rather of intermixtures
of premeditation, & Inuention: Notes & Memorie.
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So as the exercise fitteth not the practize, nor the Image, 
the life; and it is euer a true rule in exercises,
that they bee framed as nere as may be to the life of
practise, for otherwise they do peruert the Motions,
and faculties of the Minde, and not prepare them.
The truth whereof is not obscure, when Schollars
come to the practises of professions, or other actions
of ciuill life, which when they set into, this want is
soone found by themselues, and sooner by others.
But this part touching the amendment of the Institutions 
and orders of Vniuersities. I will conclude
with the clause of (^Caesars^) letter to (^Oppius^) and         #
(^Balbus^) ,
(\Hoc quem ad modum fieri possit, nonnulla mihi in me~tem
veniunt, & multa reperiri possunt: de ijs rebus rogo vos,
vt cogitationem suscipiatis.\)      
   Another defect which I note, ascendeth a little
higher then the precedent. For as the proficience of
learning consisteth much in the orders and institutions 
of Vniuersities, in the same States & kingdoms:
So it would bee yet more aduanced, if there were
more Intellige~ce Mutual betweene the Vniuersities
of (^Europe^) , then now there is. We see, there be many
Orders and Foundatio~s, which thought they be deuided 
vnder seuerall soueraignties, & territories, yet
they take themselues to haue a kind of contract, fraternitie,
& correspondence, one with the other, insomuch 
as they haue Prouincials and Generals.
And surely as Nature createth Brotherhood in Families,
& Arts Mechanicall contract Brotherhoods
in communalties, and the Anoyntment of God superinduceth 
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a Brotherhood in Kings & Bishops: So
in like manner there cannot but bee a fraternitie in
learning and illumination, relating to that Paternitie, 
which is attributed to God, who is called the Father 
of illuminations or lights.
   The last defect which (^I^) wil note, is, that there hath
not been, or very rarely been, any Publique Designation 
of Writers of Enquirers, concerning such
parts of knowledge, as may appeare not to haue bin
alreadie sufficiently laboured or vndertaken, vnto
which point it is an Induceme~t; to enter into a view
and examination, what parts of learning haue bin
prosecuted, and what omitted; For the opinion of
plentie is amongst the causes of want; and the great
quantitie of Bookes maketh a shewe rather of superfluitie 
then lacke, which surcharge neuerthelesse is 
not to be remedied by making no more bookes, but
by making more good books, which as the Serpe~t of
(^Moses^) , mought deuour the Serpe~ts of the Incha~tors.
   The remouing of all the defects formerly enumerate, 
except the last, and of the actiue part also of
the last (which is the designation of Writers) are (^Opera 
Basilica^) ; towards which the endeuors of a priuate 
man may be, but as an Image in a crosse way;
that may point at the way, but cannot goe it. But
the inducing part of the latter (which is the
suruay of Learning), may bee set forwarde by
priuate trauaile; Wherefore I will now attempt to
make a generall and faithfull perambulation of learning, 
with an inquiry what parts therof lye fresh and
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wast, and not improued & conuerted by the Industrie 
of man; to the end that such a plotte made and
recorded to memorie, may both minister light to anie 
publique designation: and also serue to excite
voluntary endeuours; wherin neuerthelesse my purpose 
is at this time, to note onely omissions and deficiences;
and not to make any redargution of Errors, 
or incomplete prosecutions: For it is one thing
to set forth what ground lyeth vnmanured; and another 
thing to correct ill husbandry in that which
is manured.
   In the handling & vndertaking of which worke,
I am not ignorant, what it is, that I doe now mooue
and attempt, nor insensible of mine own weakenes,
to susteine my purpose: But my hope is, that if my
extreame loue to learning carrie me too farre, I may
obtaine the excuse of affection; for that (^It is not granted 
to man to loue, and to bee wise^) . But I know well I
can vse no other libertie of Iudgement, then I must
leaue to others, & I for my part shall be indifferentlie 
glad eyther to performe my selfe, or accept from
another, that dutie of humanitie: (\Nam qui erranti
comiter monstrat viam: &c.\) I doe foresee likewise,
that of those things, which I shall enter & Register,
as Deficiences and Omissions: Many will conceiue
and censure, that some of them are alreadie done &
extant: others to bee but curiosities, and things of
no great vse: and others to bee of too great difficultie, 
and almost impossibilitie to bee compassed and
effected: But for the twoo first, I referre my selfe to
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the particulars. For the last, touching impossibilitie,
I take it, those things are to bee held possible, which
may be done by some person, though not by euerie
one: and which may be done by many, though not
by any one: and which may be done in succession
of ages, though not within the houre-glasse of one
mans life: and which may be done by publique designation, 
though not by priuate endeuour.  But
notwithsta~ding, if any Man will take to himselfe rather 
that of Salomon, (\Dicit piger, Leo est in via\) , then
that of Virgil, (\Possunt, quia posse videntur\) : I shall be
content that my labours bee esteemed, but as the
better sorte of wishes: for as it asketh some knowledge 
to demaund a question, not impertinent; so
it requireth some sense, to make a wish not absurd. 



