THE CHAPTER IMMEDIATELY FOLLOWING THE INVENTORY; BEING THE 11TH IN
ORDER; A PART THEREOF.
It appeareth then what is now in proposition not by general
circumlocution but by particular note. No former philosophy varied
in terms or method; no new PLACET or speculation upon particulars
already known; no referring to action by any manual of practice; but
the revealing and discovering of new inventions and operations. This
to be done without the errors and conjectures of art, or the length
or difficulties of experience; the nature and kinds of which
inventions have been described as they could be discovered; for your
eye cannot pass one kenning without further sailing; only we have
stood upon the best advantages of the notions received, as upon a
mount, to shew the knowledges adjacent and confining. If therefore
the true end of knowledge not propounded hath bred large error, the
best and perfectest condition of the same end not perceived will
cause some declination. For when the butt is set up men need not
rove, but except the white be placed men cannot level. This
perfection we mean not in the worth of the effect, but in the nature
of the direction; for our purpose is not to stir up men's hopes, but
to guide their travels. The fullness of direction to work and
produce any effect consisteth in two conditions, certainty and
liberty. Certainty is when the direction is not only true for the
most part, but infallible. Liberty is when the direction is not
restrained to some definite means, but comprehendeth all the means
and ways possible; for the poet saith well SAPIENTIBUS UNDIQUE LATAE
SUNT VIAE, and where there is the greatest plurality of change, there
is the greatest singularity of choice. Besides as a conjectural
direction maketh a casual effect, so a particular and restrained
direction is no less casual than an uncertain. For those particular
means whereunto it is tied may be out of your power or may be
accompanied with an overvalue of prejudice; and so if for want of
certainty in direction you are frustrated in success, for want of
variety in direction you are stopped in attempt. If therefore your
direction be certain, it must refer you and point you to somewhat
which, if it be present, the effect you seek will of necessity follow,
else may you perform and not obtain. If it be free, then must it
refer you to somewhat which if it be absent the effect you seek will
of necessity withdraw, else may you have power and not attempt. This
notion Aristotle had in light, though not in use. For the two
commended rules by him set down, whereby the axioms of sciences are
precepted to be made convertible, and which the latter men have not
without elegancy surnamed the one the rule of truth because it
preventeth deceit, the other the rule of prudence because it freeth
election, are the same thing in speculation and affirmation which we
now observe. An example will make my meaning attained, and yet
percase make it thought that they attained it not. Let the effect to
be produced be Whiteness; let the first direction be that if air and
water be intermingled or broken in small portions together, whiteness
will ensue, as in snow, in the breaking of the waves of the sea and
rivers, and the like. This direction is certain, but very particular
and restrained, being tied but to air and water. Let the second
direction be, that if air be mingled as before with any transparent
body, such nevertheless as is uncoloured and more grossly transparent
than air itself, that then etc. as glass or crystal, being beaten to
fine powder, by the interposition of the air becometh white; the
white of an egg being clear of itself, receiving air by agitation
becometh white, receiving air by concoction becometh white; here you
are freed from water, and advanced to a clear body, and still tied to
air. Let the third direction exclude or remove the restraint of an
uncoloured body, as in amber, sapphires, etc. which beaten to fine
powder become white; in wine and beer, which brought to froth become
white. Let the fourth direction exclude the restraint of a body more
grossly transparent than air, as in flame, being a body compounded
between air and a finer substance than air; which flame if it were
not for the smoke, which is the third substance that incorporateth
itself and dyeth the flame, would be more perfect white. In all
these four directions air still beareth a part. Let the fifth
direction then be, that if any bodies, both transparent but in an
unequal degree, be mingled as before, whiteness will follow; as oil
and water beaten to an ointment, though by settling the air which
gathereth in the agitation be evaporate, yet remaineth white; and the
powder of glass or crystal put into water, whereby the air giveth
place, yet remaineth white, though not so perfect. Now are you freed
from air, but still you are tied to transparent bodies. To ascend
further by scale I do forbear, partly because it would draw on the
example to an over-great length, but chiefly because it would open
that which in this work I determine to reserve; for to pass through
the whole history and observation of colours and objects visible were
too long a digression; and our purpose is now to give an example of a
free direction, thereby to distinguish and describe it; and not to
set down a form of interpretation how to recover and attain it. But
as we intend not now to reveal, so we are circumspect not to mislead;
and therefore (this warning being given) returning to our purpose in
hand, we admit the sixth direction to be, that all bodies or parts of
bodies which are unequal equally, that is in a simple proportion, do
represent whiteness; we will explain this, though we induce it not.
It is then to be understood, that absolute equality produceth
transparence, inequality in simple order or proportion produceth
whiteness, inequality in compound or respective order or proportion
produceth all other colours, and absolute or orderless inequality
produceth blackness; which diversity, if so gross a demonstration be
needful, may be signified by four tables; a blank, a chequer, a fret,
and a medley; whereof the fret is evident to admit great variety.
Out of this assertion are satisfied a multitude of effects and
observations, as that whiteness and blackness are most incompatible
with transparence; that whiteness keepeth light, and blackness
stoppeth light, but neither passeth it; that whiteness or blackness
are never produced in rainbows, diamonds, crystals, and the like;
that white giveth no dye, and black hardly taketh dye; that whiteness
seemeth to have an affinity with dryness, and blackness with moisture;
that adustion causeth blackness, and calcination whiteness; that
flowers are generally of fresh colours, and rarely black, etc. All
which I do now mention confusedly by way of derivation and not by way
of induction. This sixth direction, which I have thus explained, is
of good and competent liberty for whiteness fixed and inherent, but
not for whiteness fantastical or appearing, as shall be afterwards
touched. But first do you need a reduction back to certainty or
verity; for it is not all position or contexture of unequal bodies
that will produce colour; for AQUA FORTIS, oil of VITRIOL, etc. more
manifestly, and many other substances more obscurely, do consist of
very unequal parts, which yet are transparent and clear. Therefore
the reduction must be, that the bodies or parts of bodies so
intermingled as before be of a certain grossness or magnitude; for
the unequalities which move the sight must have a further dimension
and quantity than those which operate many other effects. Some few
grains of saffron will give a tincture to a tun of water; but so many
grains of civet will give a perfume to a whole chamber of air. And
therefore when Democritus (from whom Epicurus did borrow it) held
that the position of the solid portions was the cause of colours, yet
in the very truth of his assertion he should have added, that the
portions are required to be of some magnitude. And this is one cause
why colours have little inwardness and necessitude with the nature
and proprieties of things, those things resembling in colour which
otherwise differ most, as salt and sugar, and contrariwise differing
in colour which otherwise resemble most, as the white and blue
violets, and the several veins of one agate or marble, by reason that
other virtues consist in more subtile proportions than colours do;
and yet are there virtues and natures which require a grosser
magnitude than colours, as well as scents and divers other require a
more subtile; for as the portion of a body will give forth scent
which is too small to be seen, so the portion of a body will shew
colours which is too small to be endued with weight; and therefore
one of the prophets with great elegancy describing how all creatures
carry no proportion towards God the creator, saith, THAT ALL THE
NATIONS IN RESPECT OF HIM ARE LIKE THE DUST UPON THE BALANCE, which
is a thing appeareth but weigheth not. But to return, there resteth
a further freeing of this sixth direction; for the clearness of a
river or stream sheweth white at a distance, and crystalline glasses
deliver the face or any other object falsified in whiteness, and long
beholding the snow to a weak eye giveth an impression of azure rather
than of whiteness. So as for whiteness in apparition only and
representation by the qualifying of the light, altering the
INTERMEDIUM, or affecting the eye itself, it reacheth not. But you
must free your direction to the producing of such an incidence,
impression, or operation, as may cause a precise and determinate
passion of the eye; a matter which is much more easy to induce than
that which we have passed through; but yet because it hath a full
coherence both with that act of radiation (which hath hitherto been
conceived and termed so unproperly and untruly by some an effluxion
of spiritual species and by others an investing of the INTERMEDIUM
with a motion which successively is conveyed to the eye) and with the
act of sense, wherein I should likewise open that which I think good
to withdraw, I will omit. Neither do I contend but that this motion
which I call the freeing of a direction, in the received philosophies
(as far as a swimming anticipation could take hold) might be
perceived and discerned; being not much other matter than that which
they did not only aim at in the two rules of AXIOMS before remembered,
but more nearly also in that which they term the form or formal
cause, or that which they call the true difference; both which
nevertheless it seemeth they propound rather as impossibilities and
wishes than as things within the compass of human comprehension. For
Plato casteth his burden and saith THAT HE WILL REVERE HIM AS A GOD,
THAT CAN TRULY DIVIDE AND DEFINE; which cannot be but by true forms
and differences. Wherein I join hands with him, confessing as much
as yet assuming to myself little; for if any man call by the strength
of his ANTICIPATIONS find out forms, I will magnify him with the
foremost. But as any of them would say that if divers things which
many men know by instruction and observation another knew by
revelation and without those means, they would take him for somewhat
supernatural and divine; so I do acknowledge that if any man can by
anticipations reach to that which a weak and inferior wit may attain
to by interpretation, he cannot receive too high a title. Nay I for
my part do indeed admire to see how far some of them have proceeded
by their ANTICIPATIONS; but how? It is as I wonder at some blind men,
to see what shift they make without their eye-sight; thinking with
myself that if I were blind I could hardly do it. Again Aristotle's
school confesseth that there is no true knowledge but by causes, no
true cause but the form, no true form known except one, which they
are pleased to allow; and therefore thus far their evidence standeth
with us, that both hitherto there hath been nothing but a shadow of
knowledge, and that we propound now that which is agreed to be
worthiest to be sought, and hardest to be found. There wanteth now a
part very necessary, not by way of supply but by way of caution; for
as it is seen for the most part that the outward tokens and badges of
excellency and perfection are more incident to things merely
counterfeit than to that which is true, but for a meaner and baser
sort; as a dubline is more like a perfect ruby than a spinel, and a
counterfeit angel is made more like a true angel than if it were an
angel coined of China gold; in like manner the direction carrieth a
resemblance of a true direction in verity and liberty which indeed is
no direction at all. For though your direction seem to be certain
and free by pointing you to a nature that is unseparable from the
nature you inquire upon, yet if it do not carry you on a degree or
remove nearer to action, operation, or light to make or produce, it
is but superficial and counterfeit. Wherefore to secure and warrant
what is a true direction, though that general note I have given be
perspicuous in itself (for a man shall soon cast with himself whether
he be ever the nearer to effect and operate or no, or whether he have
won but an abstract or varied notion) yet for better instruction I
will deliver three particular notes of caution. The first is that
the nature discovered be more original than the nature supposed, and
not more secondary or of the like degree; as to make a stone bright
or to make it smooth it is a good direction to say, make it even; but
to make a stone even it is no good direction to say, make it bright
or make it smooth; for the rule is that the disposition of any thing
referring to the state of it in itself or the parts, is more original
than that which is relative or transitive towards another thing. So
evenness is the disposition of the stone in itself, but smooth is to
the hand and bright to the eye, and yet nevertheless they all cluster
and concur; and yet the direction is more unperfect, if it do appoint
you to such a relative as is in the same kind and not in a diverse.
For in the direction to produce brightness by smoothness, although
properly it win no degree, and will never teach you any new
particulars before unknown; yet by way of suggestion or bringing to
mind it may draw your consideration to some particulars known but not
remembered; as you shall sooner remember some practical means of
making smoothness, than if you had fixed your consideration only upon
brightness by making reflexion, as thus, make it such as you may see
your face in it, this is merely secondary, and helpeth neither by way
of informing nor by way of suggestion. So if in the inquiry of
whiteness you were directed to make such a colour as should be seen
furthest in a dark light; here you are advanced nothing at all. For
these kinds of natures are but proprieties, effects, circumstances,
concurrences, or what else you shall like to call them, and not
radical and formative natures towards the nature supposed. The
second caution is that the nature inquired be collected by division
before composition, or to speak more properly, by composition
subaltern before you ascend to composition absolute, etc.
OF THE INTERNAL AND PROFOUND ERRORS AND SUPERSTITIONS IN THE NATURE
OF THE MIND, AND OF THE FOUR SORTS OF IDOLS OR FICTIONS WHICH OFFER
THEMSELVES TO THE UNDERSTANDING IN THE INQUISITION OF KNOWLEDGE;
BEING THE 16TH CHAPTER, AND THIS A SMALL FRAGMENT THEREOF, BEING A
PREFACE TO THE INWARD ELENCHES OF THE MIND.
The opinion of Epicurus that the gods were of human shape, was rather
justly derided than seriously confuted by the other sects, demanding
whether every kind of sensible creatures did not think their own
figure fairest, as the horse, the bull, and the like, which found no
beauty but in their own forms, as in appetite of lust appeared. And
the heresy of the Anthropomorphites was ever censured for a gross
conceit bred in the obscure cells of solitary monks that never looked
abroad. Again the fable so well known of QUIS PINXIT LEONEM, doth
set forth well that there is an error of pride and partiality, as
well as of custom and familiarity. The reflexion also from glasses
so usually resembled to the imagery of the mind, every man knoweth to
receive error and variety both in colour, magnitude, and shape,
according to the quality of the glass. But yet no use hath been made
of these and many the like observations, to move men to search out
and upon search to give true cautions of the native and inherent
errors in the mind of man which have coloured and corrupted all his
notions and impressions.
I do find therefore in this enchanted glass four Idols or false
appearances of several and distinct sorts, every sort comprehending
many subdivisions: the first sort, I call idols of the NATION or
TRIBE; the second, idols of the PALACE; the third, idols of the CAVE;
and the fourth, idols of the THEATRE, etc.
HERE FOLLOWETH AN ABRIDGMENT OF DIVERS CHAPTERS OF THE FIRST BOOK OF
INTERPRETATION OF NATURE.