<P_1,12V>

Surely <font> Salomon </font> hath pronounced it both in censure ,
<font> Qui festinat ad diuitias non erit insons </font> ; and in
precept : <font> Buy the truth , and sell it not :
(BACON-E2-P2,1,12V.2)

and so of wisdome and knowledge </font> ; iudging that meanes were to
be spent vpon learning , and not learning to be applyed to meanes :
(BACON-E2-P2,1,12V.3)

And as for the priuatenesse or obscurenesse <paren> as it may be in
vulgar estimation accounted </paren> of life of contemplatiue men ; it
is a Theame so common , to extoll a priuate life , not taxed with
sensualitie and sloth in comparison , and to the disadvantage of a
ciuile life , for safety , libertie , pleasure and dignitie , or at
least freedome from indignitie , <P_1,13R> as no man handleth it , but
handleth it well : such a consonancie it hath to mens conceits in the
expressing , and to mens contents in the allowing :
(BACON-E2-P2,1,13R.4)

this onely I will adde ; that learned men forgotten in States , and not
liuing in the eyes of men , are like the Images of <font> Cassius
</font> and <font> Brutus </font> in the funerall of <font> Iunia
</font> ; of which not being represented , as many others were <font>
Tacitus </font> sayth , <font> Eo ipso prefulgebant , quod non
visebantur </font> . (BACON-E2-P2,1,13R.5)

And for meanesse of employment , that which is most traduced to
contempt , is that the government of youth is commonly allotted to them
, which age , because it is the age of least authoritie , it is
transferred to the diseesteeming of those employments wherin youth is
conuersant , and which are conuersant about youth .
(BACON-E2-P2,1,13R.6)

But how vniust this traducement is , <paren> if you will reduce thinges
from popularitie of opinion to measure of reason </paren> may appeare
in that we see men are more curious what they put into a new Vessell ,
than {COM:they_are_curious_about_what_they_put} into a Vessell seasoned
; and {COM:curious} what mould they lay about a young plant , than
{COM:they_are_curious_about_what_they_lay} about a Plant corroborate ;
so as the weakest Termes and Times of all things vse to have the best
applications and helpes . (BACON-E2-P2,1,13R.7)

And will you hearken to the Hebrew <font> Rabynes ?
(BACON-E2-P2,1,13R.8)

Your young men shall see Visions , and your old men shal dreame dreames
</font> , say they (BACON-E2-P2,1,13R.9)

youth is the worthier age , for that Visions are neerer apparitions of
God , than dreames ? (BACON-E2-P2,1,13R.10)

And let it bee noted , that how soeuer the Conditions of life of <font>
Pedantes </font> hath been scorned upon Theaters , as the Ape of
Tyrannies <P_1,13V> and that the modern loosenes or negligence hath
taken no due regard to the choice of Schoolemasters , & tutors ; yet
the ancient wisdome of the best times did alwaies make a iust complaint
, that States were too busie with their Lawes , and too negligent in
point of education : which excellent part of ancient discipline hath
been in some sort reuiued of late times , by the Colledges of the
Iesuites : of whom , although in regard of their superstition I maye
say , <font> Quo meliores , eo deteriores </font> , yet in regard of
this , and some other points concerning humane learning , and Morall
matters , I may say as <font> Agesilaus </font> sayd to his enemie
<font> Parnabasius , Talis quum sis , vtinam noster esses </font> .
(BACON-E2-P2,1,13V.11)

And thus much touching the discredits drawn from the fortunes of
learned men . (BACON-E2-P2,1,13V.12)

As touching the Manners of learned men , it is a thing personall and
indiuiduall , (BACON-E2-P2,1,13V.13)

and no doubt there be amongst them , as in other professions , of all
temperatures ; (BACON-E2-P2,1,13V.14)

but yet so as it is not without truth , which is sayd , that <font>
Abeunt studia in mores </font> , (BACON-E2-P2,1,13V.15)

Studies haue an influence and operation , vpon the manners of those
that are conuersant in them . (BACON-E2-P2,1,13V.16)

But vpon an attentive , and indifferent reuiew ; I for my part , $can
$not {TEXT:cannot} find any disgrace to learning , can proceed fro~ the
manners of learned men ; not inherent to them as they are learned ;
except it be a fault , <paren> which was the supposed fault of <font>
Demosthenes , Cicero , Cato </font> the second , <font> Seneca </font>
, and many moe </paren> that because the times they read of , are
commonly better than the times they live in and the duties taught ,
<P_1,14R> better than the duties practised : They contend somtimes too
farre , to bring thinges to perfection ; and to reduce the corruption
of manners , to honestie of precepts , or examples of too great height
; (BACON-E2-P2,1,14R.17)

And yet hereof they have Caveats ynough in their owne walkes :
(BACON-E2-P2,1,14R.18)

For <font> Solon </font> , when he was asked whether he had given his
Citizens the best laws , answered wisely , <font> Yea of such , as they
would receive </font> : (BACON-E2-P2,1,14R.19)

and <font> Plato </font> finding that his owne heart , could not agree
with the corrupt manners of his Country , refused to beare place or
office , saying : <font> That a mans Countrey was to be vsed as his
Parents were , (BACON-E2-P2,1,14R.20)

that is , with humble perswasions , and not with contestations </font>
. (BACON-E2-P2,1,14R.21)

And <font> Caesars </font> Counsellor put in the same Caveat , <font>
Non ad vetera instituta reuoucans quae iampridem corruptis moribus
ludibrio sunt </font> ; (BACON-E2-P2,1,14R.22)

and <font> Cicero </font> noteth this error directly in <font> Cato
</font> the second , when he writes to his friend <font> Atticus ; Cato
optime sentit , sed nocet interdum reipublicae ; loquitur enim tanquam
in repub: Platonis , non tanquam in faece Romuli </font> ;
(BACON-E2-P2,1,14R.23)

and the <font> same Cicero </font> doth excuse and expound the
Philosophers for going too far , and being too exact in their
prescripts , when he saith ; <font> Isti ipsi praeceptores virtutis &
Magisitr , videntur fines officiorum paulo longius quam natura vellet
protulisse , vt cu~ ad vltimu~ animo contendissemus , ibi tamen , vbi
oportet , consisteremus </font> : (BACON-E2-P2,1,14R.24)

and yet himself might have said : <font> Monitis su~ minor ipse meis
</font> , (BACON-E2-P2,1,14R.25)

for it was his own fault , thogh not in so extream a degre .
(BACON-E2-P2,1,14R.26)

Another fault likewise much of this kind , hath beene incident to
learned men ; which is that they haue esteemed the preseruation , good
, and honor of <P_1,14V> their Countreys or Maisters before their owne
fortunes or safeties . (BACON-E2-P2,1,14V.27)

For so sayth Demosthenes vnto the Athenians ; <font> If it please you
to note it , my counsels unto you , are not such , whereby I should
grow great amongst you , and you become little among the Grecians :
(BACON-E2-P2,1,14V.28)

But they be of that nature as they are sometimes not good for me to
giue , (BACON-E2-P2,1,14V.29)

but are alwaies good for you to follow </font> . (BACON-E2-P2,1,14V.30)

And so <font> Seneca </font> after he had consecrated that <font>
Quinquennium Neronis </font> to the eternall glorie of learned
Governors , held on his honest and loyall course of good and free
Counsell , after his Maister grew extreamely corrupt in his government
; (BACON-E2-P2,1,14V.31)

neither can this point otherwise be : (BACON-E2-P2,1,14V.32)

for learning endueth mens mindes with a true sence of the frailtie of
their persons , the casualtie of their fortunes , and the dignitie of
their soule and vocation ; so that it is impossible for them to esteeme
that any greatnesse of their owne fortune can bee , a true or worthy
end of their being and ordainment ; (BACON-E2-P2,1,14V.33)

and therefore are desirous to giue their account to God , and so
likewise to their Maisters vnder God <paren> as Kinges and the States
that they serue </paren> in these words ; <font> Ecce tibi lucrifeci
</font> , and not <font> Ecce mihi lucrifeci </font> : whereas the
corrupter sort of meere Politiques , that haue not their thoughts
established by learning in the loue and apprehension of dutie , nor
neuer looke abroad into vniuersalitie ; doe referre all thinges to
themselues , and thrust themselues into the Center of the world , as if
all lynes would meet in them and their fortunes ; neuer caring in all
tempers what becoms of the shippe of <P_1,15R> Estates , so they may
saue themselues in the Cockeboat of their owne fortune , whereas men
that feele the weight of dutie , and know the limits of selfeloue , vse
to make good their places & duties , though with perils .
(BACON-E2-P2,1,15R.34)

And if they stand in seditious and violent alterations ; it is rather
the reuerence which many times both aduerse parts doe give to honestie
, than any versatile advantage of their owne carriage .
(BACON-E2-P2,1,15R.35)

But for this point of tender sence , and fast obligation of dutie ,
which learning doth endue the minde withall , howsoeuer fortune may
taxe it , and many in the depth of their corrupt principles may despise
it , yet it will receive an open allowance , (BACON-E2-P2,1,15R.36)

and therefore needes the lesse disproofe or excusation .
(BACON-E2-P2,1,15R.37)

Another fault incident commonly to learned men , which may be more
probably defended , than truely denyed , is that they fayle sometimes
in applying themselus {COM:sic} to particular persons , which want of
exact application ariseth from two causes : (BACON-E2-P2,1,15R.38)

The one , because the largenesse of their minde can hardly confine it
selfe to dwell in the exquisite obseruation or examination of the
nature and customes of one person : (BACON-E2-P2,1,15R.39)

for it is a speech for a Louer , & not for a wise man : <font> Satis
magnum alter alteri Theatrum sumus </font> : (BACON-E2-P2,1,15R.40)

Neuerthelesse I shall yeeld , that he that $can $not {TEXT:cannot}
contract the light of his minde , aswell as disperse and dilate it ,
wanteth a great facultie . (BACON-E2-P2,1,15R.41)

But there is a second cause , which is no inabilitie , but a reiection
upon choise and iudgement , (BACON-E2-P2,1,15R.42)

For the honest and iust bounds of obseruation , by one person vpon
another , <P_1,15V> extend no further , but to vnderstand him
suficiently , whereby not to giue him offence , or wherby to be able to
giue him faithfull Counsel , or wherby to stand vpon reasonable guard
and caution in respect of a mans selfe : (BACON-E2-P2,1,15V.43)

But to be speculatiue into another man , to the end to know how to
worke him , or winde him , or gouerne him , proceedeth from a heart
that is double and clouen , and not entire and ingenuous ; which as in
friendship it is want of integritie , so towards Princes or Superiors ,
is want of dutie . (BACON-E2-P2,1,15V.44)

For the custome of the Leuant , which is , that subiects doe forbeare
to gaze or fixe their eyes vpon Princes , is in the outward Ceremonie
barbarous ; (BACON-E2-P2,1,15V.45)

but the morall is good : (BACON-E2-P2,1,15V.46)

For men ought not by cunning and bent obseruations to pierce and
penetrate into the hearts of Kings , which the scripture hath declared
to be inscrutable . (BACON-E2-P2,1,15V.47)

There is yet another fault <paren> with which I will conclude this part
</paren> which is often noted in learned men , that they doe many times
fayle to obserue decencie , and discretion in their behauiour and
carriage ; and commit errors in small and ordinarie points of action ;
so as the vulgar sort of Capacities , doe make a Judgement of them in
greater matters , by that which they finde wanting in them , in smaller
. (BACON-E2-P2,1,15V.48)

But this consequence doth oft deceive men , for which , I doe referre
them ouer to that which was sayd by <font> Themistocles </font>
arrogantly and vnciuily , being applyed to himselfe out of his owne
mouth , but being applyed to the generall state of this question
pertinently <P_1,16R> and iustly ; when being invited to touch a Lute ,
he sayd : <font> He could not fiddle , but he could make a small Towne
, a great state </font> . (BACON-E2-P2,1,16R.49)

So no doubt , many may be well seene in the passages of gouernement and
policies which are to seeke in little , and punctuall occasions ;
(BACON-E2-P2,1,16R.50)

I referre them also to that , which <font> Plato </font> sayd of his
Maister <font> Socrates </font> , whom he compared to the Gallypots of
Apothecaries , which on the out side had Apes and Owles , and Antiques
, but contained with in soueraigne and precious liquors , and
confections ; acknowledging that to an externall report , he was not
without superficiall leuities , and deformitie ; but was inwardly
replenished with excellent vertues and powers . (BACON-E2-P2,1,16R.51)

And so much touching the point of menners of learned men .
(BACON-E2-P2,1,16R.52)

But in the meane time , I have no purpose to giue allowance to some
conditions and courses base , and unworthy , wherein divers Professors
of learning , have wronged themselues , and gone too farre ; such as
were those Trencher Philosophers , which in the later age of the Romane
State , were vsually in the houses of great persons , being little
better than solemne Parasites ; of which kinde , <font> Lucian </font>
maketh a merrie description of the Philosopher that the great Ladie
tooke to ride with her in her Coach , and would needs have him carie
her little Dogge which he doing officiously , and yet vncomely , the
Page scoffed , and sayd : <font> That he doubted , the Philosopher of a
Stoike , would turne to be a Cynike </font> . (BACON-E2-P2,1,16R.53)

But above all the rest , the grosse and palpable flatterie , whereunto
<P_1,16V> many <paren> not vnlearned </paren> haue abbased & abused
their wits and pens , turning <paren> as <font> Du Bartas </font> saith
, </paren> <font> Hecuba </font> into <font> Helena </font> , and
<font> Faustina </font> into <font> Lucretia </font> , hath most
diminished the price and estimation of Learning (BACON-E2-P2,1,16V.54)

Neither is the morall dedications of Bookes and Writings , as to
Patrons to bee commended : for that Bookes <paren> such as are worthy
the name of Bookes </paren> ought to have no Patrons , but Truth and
Reason : (BACON-E2-P2,1,16V.55)

and the ancient custome was , to dedicate them only to priuate and
equall friendes , or to intitle the Bookes with their Names ,
(BACON-E2-P2,1,16V.56)

or if to Kings and great persons , it was to some such as the argument
of the Booke was fit and proper for ; (BACON-E2-P2,1,16V.57)

but these and the like Courses may deserue rather reprehension , than
defence . (BACON-E2-P2,1,16V.58)

Not that I can taxe or condemne the morigeration or application of
learned men to men in fortune . (BACON-E2-P2,1,16V.59)

For the answere was good that <font> Diogenes </font> made to one that
asked him in mockerie , <font> How it came to be that Philosophers were
the followers of rich men , and not rich men of Philosophers ? </font>
(BACON-E2-P2,1,16V.60)

He answered soberly , and yet sharpely ; <font> Because the one sort
knew what they had need of , & the other did not </font> ;
(BACON-E2-P2,1,16V.61)

And of the like nature was the answere which <font> Aristippus </font>
made , when hauing a petition to <font> Dionisius </font> , and no eare
giuen to him , he fell downe at his feete , wheupon <font> Dionisius
</font> stayed , and gaue him the hearing , and graunted it ,
(BACON-E2-P2,1,16V.62)

and afterward some person tender on the behalfe Philosophie , reprooued
<font> Aristippus </font> , that he would offer the Profession of
Philosophie such an indignitie ; <P_1,17R> as for a priuat Suit to fall
at a Tyrants feet : (BACON-E2-P2,1,17R.63)

But he answered ; <font> It was not his fault , (BACON-E2-P2,1,17R.64)

but it was the fault of Dionisius , that had his eares in his feete
</font> . (BACON-E2-P2,1,17R.65)

Neither was it accounted weakenesse , but discretion in him that would
not dispute his best with <font> Adrianus Caesar </font> ; excusing
himselfe , <font> That it was reason to yeeld to him , that commaunded
thirtie Legions </font> . (BACON-E2-P2,1,17R.66)

These and the like applications and stooping to points of necessitie
and conuenience $can $not {TEXT:cannot} bee disallowed :
(BACON-E2-P2,1,17R.67)

for though they may haue some outward basenesse ; yet in a Iudgement
truely made , they are to bee accounted submissions to the occasion ,
and not to the person . (BACON-E2-P2,1,17R.68)

{COM:insert_helsinki_1}

<P_1,23V>

The first of these is the extreame affecting of two extreamities ; The
one Antiquity , The other Nouelty ; wherein it seemeth the children of
time doe take after the nature and mallice of the father .
(BACON-E2-P2,1,23V.71)

For as he deuowreth his children ; so one of them seeketh to deuoure
and suppresse the other ; (BACON-E2-P2,1,23V.72)

while Antiquity enuieth there should be new additions ,
(BACON-E2-P2,1,23V.73)

and Nouelty ; $can $not {TEXT:cannot} be content to add ,
(BACON-E2-P2,1,23V.74)

but it must deface ; (BACON-E2-P2,1,23V.75)

Surely the aduise of the Prophet is the true direction in this matter ,
<font> State super vias antiquas , & videte quaenam sit via recta &
bona , & ambulate in ea . </font> (BACON-E2-P2,1,23V.76)

Antiquity deserueth that reuere~ce , that men should make a stand
thereupon , and discouer what is the best way , (BACON-E2-P2,1,23V.77)

but when the discouery is well taken then to make progression .
(BACON-E2-P2,1,23V.78)

And to speake truly , <font> Antiquita seculi Iuuentus Mundi . </font>
(BACON-E2-P2,1,23V.79)

These times are the ancient times when the world is ancient , & not
those which we count ancient <font> Ordine retrogrado , </font> by a
computacion backward from our selues . (BACON-E2-P2,1,23V.80)

Another Error induced by the former is a distrust that any thing should
bee now to bee found out <P_1,24R_misnumbered_as_34R> which the world
should haue missed and passed ouer so long time , if the same obiection
were to be made to time , that <font> Lucian </font> maketh to <font>
Iupiter </font> , and other the heathen Gods , of which he woondreth ,
that they begot so many Children in old time , and begot none in his
time , and asketh whether they were become septuagenarie , or whether
the lawe <font> Pappia </font> made against old mens mariages had
restrayned them . (BACON-E2-P2,1,24R_misnumbered_as_34R.81)

So it seemeth men doubt , least time is become past children and
generation ; wherein contrary wise , we see commonly the leuitie and
vnconstancie of mens iudgements , which till a matter bee done ,
woonder againe that it was no sooner done , as we see in the expedition
of <font> Alexander </font> into <font> Asia </font> , which at first
was preiudged as a vast and impossible enterprize ; and yet afterwards
it pleseth <font> Liuye </font> to make no more of it , than this ,
<font> Nil aliud quam bene ausus vana contemnere . </font>
(BACON-E2-P2,1,24R_misnumbered_as_34R.82)

And the same happened to <font> Columbus </font> in the westerne
Nauigation . (BACON-E2-P2,1,24R_misnumbered_as_34R.83)

But in intellectual matters , it is much more common ; as may be seen
in most of the propositions of <font> Euclyde </font> , which till they
bee demonstrate , they seeme strange to our assent ; but being
demonstrate , our mind accepteth of them by a kind of relation <paren>
as the Lawyers speak </paren> as if we had knowne them before .
(BACON-E2-P2,1,24R_misnumbered_as_34R.84)

Another Errour that hath also some affinitie with the former is a
conceit that of former opinions or sects after varietie and examination
, the best hath still preuailed ; and suppressed the rest ; So as if a
<P_1,24V_misnumbered_as_34V> man should beginne the labour of a newe
search , hee were but like to light vppon somewhat formerly reiected ;
and by reiection , brought into obliuion ; as if the multitude , or the
wisest for the multitudes sake , were not readie to giue passage ,
rather to that which is popular and superficial , than to that which is
substantiall and profound ; (BACON-E2-P2,1,24V_misnumbered_as_34V.85)

for the truth is , that time seemeth to be of the nature of a Riuer ,
or streame , which carryeth downe to vs that which is light and blowne
vp ; and sinketh and drowneth that which is weightie and solide .
(BACON-E2-P2,1,24V_misnumbered_as_34V.86)

Another Errour of a diuerse nature from all the former , is the
ouer-early and peremptorie reduction of knowledge into Arts and
Methodes : from which time , commonly Sciences receiue small or no
augmentation . (BACON-E2-P2,1,24V_misnumbered_as_34V.87)

But as young men , when they knit and shape perfectly , doe seldome
grow to a further stature : so knowledge , while it is Aphorismes and
obseruations , it is in groweth ;
(BACON-E2-P2,1,24V_misnumbered_as_34V.88)

but when it once is comprehended in exact Methodes ; it may perchance
be further pollished and illustrate , and accommodated for vse and
practise ; (BACON-E2-P2,1,24V_misnumbered_as_34V.89)

but it encreaseth no more in bulke and substance .
(BACON-E2-P2,1,24V_misnumbered_as_34V.90)

Another Errour which doth succeed that which we last mentioned , is ,
that after the distribution of particular Arts and Sciences , men haue
abandoned vniuersalitie , or <font> Philosophia prima </font> ; which
$can $not {TEXT:cannot} but cease , and stoppe all progression .
(BACON-E2-P2,1,24V_misnumbered_as_34V.91)

For no perfect discouerie can bee made vppon a flatte , or a leuell .
(BACON-E2-P2,1,24V_misnumbered_as_34V.92)

<P_1,25R>

Neither is it possible to discouer the more remote , and deeper parts
of any Science , if you stand but vpon the leuell of the same Science ,
and ascend not to a higher Science . (BACON-E2-P2,1,25R.94)

Another Error hath proceeded from too great a reuerence , and a kinde
of adoration of the minde and vnderstanding of man : by meanes whereof
, men haue withdrawne themselues too much from the contemplation of
Nature , and the obseruations of experience : and haue tumbled vp and
downe in their owne reason and conceits : (BACON-E2-P2,1,25R.95)

vpon these Intellectuallists , which are notwithstanding commonly taken
for the most sublime and diuine Philosophers ; <font> Heraclitus
</font> gaue a iust censure , saying : <font> Men sought truth in their
owne little worlds , and not in the great and common world : </font>
(BACON-E2-P2,1,25R.96)

for they disdaine to spell , and so by degrees to read in the volume of
Gods works , (BACON-E2-P2,1,25R.97)

and contrarywise by continuall meditation and agitation of wit , doe
vrge , and as it were inuocate their owne spirits , to diuine , and
giue Oracles vnto them , whereby they are deseruedly deluded .
(BACON-E2-P2,1,25R.98)

Another Error that hath some connexion with this later , is , that men
haue vsed to infect their meditations , opinions , and doctrines with
some conceits which they haue most admired , or some Sciences which
they haue most applyed ; and giuen all things else a tincture according
to them , vtterly vntrue and vnproper . (BACON-E2-P2,1,25R.99)

So hath <font> Plato </font> intermingled his Philosophie with
Theologie , and <font> Aristotle </font> with Logicke , and the second
Schoole of <font> Plato </font> , <P_1,25V> <font> Proclus </font> ,
and the rest , with the Mathematiques . (BACON-E2-P2,1,25V.100)

For these were the Arts which had a kinde of <font> Primo geniture
</font> with them seuerally . (BACON-E2-P2,1,25V.101)

So haue the Alchymists made a Philosophie out of a few experiments of
the Furnace ; (BACON-E2-P2,1,25V.102)

and <font> Gilbertus </font> our Countrey man hath made a Philosophie
out of the obseruations of a Loadstone . (BACON-E2-P2,1,25V.103)

So <font> Cicero </font> , when reciting the seuerall opinions of the
nature of the soule , he found a Musician , that held that the soule
was but a harmonie , (BACON-E2-P2,1,25V.104)

sayth pleasantly : <font> Hic ab arte sua non recessit , &c . </font>
(BACON-E2-P2,1,25V.105)

But of these conceits <font> Aristotle </font> speaketh seriously and
wisely , when he sayth : <font> Qui respiciunt ad pauca de facili
pronuntiant . </font> (BACON-E2-P2,1,25V.106)

Another Errour is an impatience of doubt , and hast to assertion
without due and mature suspention of iudgement .
(BACON-E2-P2,1,25V.107)

For the two wayes of contemplation are not vnlike the two wayes of
action , commonly spoken of by the Ancients . The one plain and smooth
in the beginning , and in the end impassable ; the other rough and
troublesome at the entrance , but after a while fair and euen ,
(BACON-E2-P2,1,25V.108)

so it is in cotemplation , (BACON-E2-P2,1,25V.109)

if a man will begin with certainties , hee shall end in doubts ;
(BACON-E2-P2,1,25V.110)

but if he will be content to beginne with doubts , he shall end in
certainties . (BACON-E2-P2,1,25V.111)

Another Error is in the manner of the tradition and deliuerie of
knowledge , which is for the most part Magistrall and peremptorie ; and
not ingenuous and faithfull , in a sort , as may be soonest beleeued ;
and not easilest examined . (BACON-E2-P2,1,25V.112)

It is true , that in compendious Treatises for practise , that fourme
is <P_1,26R> not to bee disallowed . (BACON-E2-P2,1,26R.113)

But in the true handling of knowledge , men ought not to fall either on
the one side into the veyne of <font> Velieius </font> the Epicurean :
<font> Nil tam metuens , quam ne dubitare aliqua de re videretur
</font> ; Nor on the other side into <font> Socrates </font> his
irronicall doubting of all things , but to propound things sincerely ,
with more or lesse asseueration : as they stand in a mans owne
iudgement , prooued more or lesse . (BACON-E2-P2,1,26R.114)

Other Errors there are in the scope that men propound to themselues ,
whereunto they bend their endeauours : (BACON-E2-P2,1,26R.115)

for whereas the more constant and deuote kind of Professors of any
science ought to propound to themselues , to make some additions to
their Science ; they conuert their labours to aspire to certaine second
Prizes ; as to be a profound Interpreter or Com~enter ; to be a sharpe
Champion or Defender ; to be a methodicall Compounder or abridger ;
(BACON-E2-P2,1,26R.116)

and so the Patrimonie of knowledge commeth to be sometimes improoued
but seldome augmented . (BACON-E2-P2,1,26R.117)

But the greatest Error of all the rest , is the mistaking or misplacing
of the last or furthest end of knowledge : (BACON-E2-P2,1,26R.118)

for men haue entred into a desire of Learning and knowledge , sometimes
vpon a naturall curiositie , and inquisitiue appetite : sometimes to
entertaine their mindes with varietie and delight ; sometimes for
ornament and reputation ; and sometimes to inable them to victorie of
wit and contradiction , and most times for lukar and profession , and
seldome sincerely to giue a true account of their <P_1,26V> guift of
reason , to the benefite and vse of men : As if there were sought in
knowledge a Cowch , wherevpon to rest a searching and restlesse spirite
; or a tarrasse for a wandring and variable minde , to walke vp and
downe with a faire prospect ; or a Tower of State for a proude minde to
raise it selfe vpon ; or a Fort or commaunding ground for strife and
contention , or a Shoppe for profite or sale ; and not a rich
Store-house for the glorie of the Creator , and the reliefe of Mans
estate . (BACON-E2-P2,1,26V.119)

But this is that , which will indeed dignifie and exalt knowledge ; if
contemplation and action may be more neerely and straightly conioyned
and vnited together , than they haue beene ; a Coniunction like vnto
that of the two highest Planets , <font> Saturne </font> the Planet of
rest and contemplation ; and <font> Iupiter </font> the Planet of
ciuile societie and action . (BACON-E2-P2,1,26V.120)

Howbeit , I doe not meane when I speake of vse and action , that end
before mentioned of the applying of knowledge to luker and profession ;
(BACON-E2-P2,1,26V.121)

For I am not ignorant howe much that diuerteth and interrupteth the
prosecution and aduauncement of knowledge ; like vnto the goulden ball
throwne before <font> Atalanta </font> , which while shee gooth aside ,
and stoopeth to take vp , the race is hindred , (BACON-E2-P2,1,26V.122)

<font> Declinat cursus , aurumque volubile tollit : </font>
(BACON-E2-P2,1,26V.123)

Neither is my meaning as was spoken of <font> Socrates </font> , to
call Philosophy down from heaue~ to conuerse vpon the earth ,
(BACON-E2-P2,1,26V.124)

that is , to leaue natural Philosophy aside , & to applye knowledge
onely to manners , and policie . (BACON-E2-P2,1,26V.125)

<P_1,27R>

But as both heauen and earth doe conspire and contribute to the vse and
benefite of man : So the end ought to bee from both Philosophies , to
separate and reiect vaine speculations , and whatsoeuer is emptie and
voide , and preserue and augment whatsoeuer is solide and fruitfull :
that knowledge may not bee as a Curtezan for pleasure , & vanitie only
, or as a bond-woman to acquire and gaine to her Masters vse , but as a
Spouse , for generation , fruit , and comfort . (BACON-E2-P2,1,27R.127)

Thus haue I described and opened as by a kinde of dissection , those
peccant humors <paren> the principall of them </paren> which hath not
onely giuen impediment to the proficience of Learning , but haue giuen
also occasion , to the traducement thereof : wherein if I haue beene
too plaine , it must bee remembred ; <font> Fidelia vulnera amantis ,
sed dolosa oscula malignantis . </font> (BACON-E2-P2,1,27R.128)

This I thinke I haue gained , that I ought to bee the better beleeued ,
in that which I shall say pertayning to commendation : because I haue
proceeded so freely , in that which concerneth censure .
(BACON-E2-P2,1,27R.129)

And yet I haue no purpose to enter into a laudatiue of Learning , or to
make a Hymne to the Muses <paren> though I am of opinion , that it is
long since their Rites were duely celebrated </paren>
(BACON-E2-P2,1,27R.130)

but my intent is without varnish or amplification , iustly to weigh the
dignitie of knowledge in the balance with other things , and to take
the true value thereof by testimonies and arguments diuine , and humane
. (BACON-E2-P2,1,27R.131)

First therefore , let vs seeke the dignitie of knowledge <P_1,27V> in
the Arch-tipe or first plat forme , which is {TEXT:is_is} in the
attributes and acts of God , as farre as they are reuealed to man , and
may be obserued with sobrietie , wherein we may not seeke it by the
name of Learning , (BACON-E2-P2,1,27V.132)

for all learning is knowledge acquired , (BACON-E2-P2,1,27V.133)

and all knowledge in God is originall . (BACON-E2-P2,1,27V.134)

And therefore we must looke for it by another name , that of wisedome
or sapience , as the scriptures call it . (BACON-E2-P2,1,27V.135)

It is so then , that in the worke of the Creation , we see a double
emanation of vertue fro~ God : the one referring more properly to power
, the other to wisedome , the one expressed in making the subsistence
of the mater , & the other in disposing the beauty of the fourme .
(BACON-E2-P2,1,27V.136)

This being supposed , it is to bee obserued , that for any thing which
appeareth in the historie of the Creation , the confused Masse , and
matter of heauen and earth was made in a moment , and the order and
disposition of that <font> Chaos </font> or Masse , was the work of
sixe dayes , such a note of difference it pleased God to put vppon the
workes of power , and the workes of wisedome : wherewith concurreth
that in the former , it is not sette downe , that God sayd , <font> Let
there be Heauen and Earth </font> , as it is set downe of the workes
following , but actually , that God made Heauen and earth : the one
carrying the stile of a Manufacture , and the other of a lawe , decree
, or Councell . (BACON-E2-P2,1,27V.137)

To proceede to that which is next in order from God to spirits : we
finde as farre as credite is to bee giuen to the celestiall Hierarchye
, of that supposed <P_1,28R> <font> Dionysius </font> the Senator of
Athens the first place or degree is giuen to the Angels of loue , which
are termed <font> Seraphim </font> , the second to the Angels of light
, which are termed <font> Cherubim </font> , and the third ; and so
following places to thrones , principalities , and the rest , which are
all Angels of power and ministry ; so as the Angels of knowledge and
illumination , are placed before the Angels of Office and domination .
(BACON-E2-P2,1,28R.138)

To descend from spirits and intellectuall formes to sensible and
materiall fourmes , wee read the first fourme that was created , was
light , which hath a relation and correspondence in nature and
corporall thinges , to knowledge in spirits and incorporall thinges .
(BACON-E2-P2,1,28R.139)

So in the distribution of dayes , we see the day wherin God did rest ,
& conte~plate his owne works , was blessed aboue all the dayes ,
wherein he did effect and accomplish them . (BACON-E2-P2,1,28R.140)

After the Creation was finished , it is sette downe vnto vs , that man
was placed in the Garden to worke therein , which worke so appointed to
him , could be no other than the worke of contemplation ,
(BACON-E2-P2,1,28R.141)

that is , when the end of worke is but for exercise and experiment ,
not for necessitie , (BACON-E2-P2,1,28R.142)

for there being then no reluctation of the creature , nor sweat of the
browe , mans employment must of consequence haue ben matter of delight
in the experiment and not matter of labor for the vse .
(BACON-E2-P2,1,28R.143)

Againe the first Acts which man perfourmed in Paradise , <P_1,28V>
consisted of the two summarie parts of knowledge , the view of
Creatures , and the imposition of names . (BACON-E2-P2,1,28V.144)

As for the knowledge which induced the fall , it was , as was touched
before , not the naturall knowledge of Creatures , but the morall
knowledge of good and euill , wherein the supposition was , that Gods
commaundements or prohibitions were not the originals of good and euill
, but that they had other beginnings which man aspired to know , to the
end , to make a totall defection from God , and to depend wholy vpon
himselfe . (BACON-E2-P2,1,28V.145)

To passe on , in the first euent or occurrence after the fall of Man ;
we see <paren> as the Scriptures haue infinite Mysteries , not
violating at all the truth of the Storie or letter </paren> an Image of
the two Estates , the Contemplatiue state , and the actiue state ,
figured in the two persons of <font> Abell </font> and <font> Cain
</font> , and in the two simplest and most primitiue Trades of life :
that of the Shepheard <paren> who by reason of his leasure , rest in a
place , and liuing in view of heauen , is a liuely Image of a
contemplative life </paren> and that of the husbandman ; where we see
againe , the fauour and election of God went to the Shepheard , and not
to the tiller of the ground . (BACON-E2-P2,1,28V.146)

So in the age before the floud , the holy Records within those few
memorials , which are there entred and registred , haue vouchsafed to
mention , and honour the name of the Inuentors and Authors of Musique ,
and works in mettall . (BACON-E2-P2,1,28V.147)

In the age after the Floud , the first great iudgement of God vppon the
<P_1,29R> ambition of man , was the confusion of tongues ; whereby the
open Trade and intercourse of Learning and knowledge , was chiefely
imbarred . (BACON-E2-P2,1,29R.148)

To descend to <font> Moyses </font> the Law giuer , and Gods first
penne ; hee is adorned by the Scriptures with this addition , and
commendation : <font> That he was seene in all the Learning of the
AEgyptians </font> ; which Nation we know was one of the most ancient
Schooles of the world : (BACON-E2-P2,1,29R.149)

for , so <font> Plato </font> brings in the Egyptian Priest , saying
vnto <font> Solon : You Grecians are euer Children ,
(BACON-E2-P2,1,29R.150)

you haue no knowledge of antiquitie , nor antiquitie of knowledge .
</font> (BACON-E2-P2,1,29R.151)

Take a view of the ceremoniall law of <font> Moyses </font> ;
(BACON-E2-P2,1,29R.152)

you shall find besides the prefiguration of Christ , the badge or
difference of the people of God , the excercise and impression of
obedience , and other diuine vses and fruits thereof , that some of the
most learned <font> Rabynes </font> haue trauailed profitably , and
profoundly to obserue , some of them a naturall , some of them a morall
sence , or reduction of many of the ceremonies and ordinances : As in
the lawe of the Leprousie , where it is sayd : <font> If the whitenesse
haue ouerspread the flesh , the Patient may passe abroad for clean ;
(BACON-E2-P2,1,29R.153)

But if there be any whole flesh remayning , he is to be shut vp for
vncleane : </font> (BACON-E2-P2,1,29R.154)

One of them noteth a principle of nature , that putrefaction is more
contagious before maturitie than after : (BACON-E2-P2,1,29R.155)

And another noteth a position of moral Philosophie , that men abandoned
to vice , doe not so much corrupt manners , as those that are halfe
good , and halfe euill , (BACON-E2-P2,1,29R.156)

so , in this and verie many other places in that lawe , there is to bee
found besides <P_1,29V> the Theologicall sence , much aspersion of
Philosophie . (BACON-E2-P2,1,29V.157)

So likewise in that excellent Booke of <font> Iob </font> , if it be
reuolued with diligence , it will be found pregnant , and swelling with
naturall Philosophie ; as for example , Cosmographie , and the
roundnesse of the world : <font> Qui extendit aquilonem super vacuum ,
& appendit terram super nihilum </font> : wherein the pensilenesse of
the earth , the pole of the North , and the finitenesse , or conuexitie
of Heauen are manifestly touched . (BACON-E2-P2,1,29V.158)

So again matter of Astronomie ; <font> Spiritus eius ornauit caelos &
obstetricante manu eius eductus est coluber tortuosus </font> :
(BACON-E2-P2,1,29V.159)

And in another place , <font> Nunquid coniungere valebis micantes
stellas pleyadas , aut gyrum arcturi poteris dissipare ? </font> where
the fixing of the starres , euer standing at equall distance , is with
great elegancie noted : (BACON-E2-P2,1,29V.160)

And in another place , <font> Qui facit arcturum , & oriona , & hyadas
, & interiora austri </font> , where againe hee takes knowledge of the
depression of the Southerne pole , calling it the secrets of the South
, because the southerne starres were in that climate vnseene .
(BACON-E2-P2,1,29V.161)

<P_2,1R>

The Second Book of Francis Bacon ; of the proficience of aduancement of
Learning , Diuine and Humane . (BACON-E2-P2,2,1R.163)

To the King . (BACON-E2-P2,2,1R.164)

It might seeme to haue more conuenience , though it come often
otherwise to passe , <paren> Excellent King </paren> that those which
are fruitfull in their generations , & haue in themselues the foresight
of Immortalitie , in their descendents , should likewise be more
carefull of the good estate of future times ; vnto which they know they
must transmitte and commend ouer their dearest pledges .
(BACON-E2-P2,2,1R.165)

Queene <font> Elizabeth </font> was a soiourner in the world in respect
of her vnmaried life : (BACON-E2-P2,2,1R.166)

and was a blessing to her owne times ; & yet so as the impression of
her good gouernement , besides her happie <P_2,1V> memorie , is not
without some efect , which doth suruiue her . (BACON-E2-P2,2,1V.167)

But to your Maiestie , whom God hath alreadie blessed with so much
Royall issue , worthie to continue and represent you for euer : and
whose youthfull and fruitfull bedde doth yet promise manie the like
renouations : It is proper and agreeable to be conuersant , not only in
the transitory parts of good gouernment : but in those acts also ,
which are in their nature permanent & perpetuall . Amongst the which
<paren> if affection do not transport mee , </paren> there is not any
more worthie , then the further endowement of the world with sound and
fruitfull knowledge : (BACON-E2-P2,2,1V.168)

For why should a fewe receiued Authors stand vp like <font> Hercules
Columnes </font> , beyond which , there should be no sayling , or
discouering , since wee haue so bright and benigne a starre , as your
Ma: to conduct and prosper vs ? (BACON-E2-P2,2,1V.169)

To returne therefore where wee left , it remaineth to consider of what
kind those Acts are which haue bene vndertaken , & performed by Kings
and others , for the increase and aduancement of learning , wherein I
purpose to speake actiuely without digressing or dylating .
(BACON-E2-P2,2,1V.170)

Let this ground therfore be layd , that all workes are ouerco~men by
amplitude of reward , by soundnesse of direction , and by the
coniunction of labors . (BACON-E2-P2,2,1V.171)

The first multiplyeth endeuour , (BACON-E2-P2,2,1V.172)

the second preuenteth error , (BACON-E2-P2,2,1V.173)

and the third supplieth the frailty of man . (BACON-E2-P2,2,1V.174)

But the principal of these is direction : (BACON-E2-P2,2,1V.175)

for <font> Claudus in via , antevertit cursorem extra viam </font> :
(BACON-E2-P2,2,1V.176)

And <font> Salomon </font> excellently setteth it downe ; <font> If the
Iron be not sharpe , <P_2,2R> it requireth more strength : But wisedome
is that which preuaileth : </font> signifying that the Inuention or
election of the Meane , is more effectuall then anie inforcement of
accumulation of endeuours . (BACON-E2-P2,2,2R.177)

This I am induced to speake ; for that <paren> not derogating from the
noble intention of any that haue beene deseruers towards the State of
learning </paren> I do obserue neuerthelesse , that their workes and
Acts are rather matters of Magnificence and Memorie , then of
progression and proficience , and tende rather to augment the masse of
Learning in the multitude of learned men , then to rectifie or raise
the Sciences themselues . (BACON-E2-P2,2,2R.178)