The Works of Francis Bacon [1] 9781108040648

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Th e Works of Francis Bacon VOLUME 1: PHILOSOPHICAL WORKS 1

EDITED BY JAMES SPEDDING , ROBERT LESLIE ELLIS AND DOUGLAS DENON HEATH

CAMBRIDGE UNIVERSITY PRESS

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币 is

published 1857 digitally printed version 2011

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布e content and language rellect the beliefs , practices and terminology of their time , and have not been updated.

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THE RIGHTE HONOURII BLE

§苦YF古再加饵傲攒阴阳o~酬。 LORDE HIGHE

~四 ~~tæ ll.n.@w lÆ

OF ENGLANDE.

and one of his M~坦!most hon~privie Counsell

Lcm4on， Lor驴血肘。

THE

WORKS OF

FRANCIS BACON, BARON OF VERUL.A.M. VISCOUNT ST. ALB A.N, AND

LORD HIGH CH.A.NCELLOR OF ENGLA.N D.

COLLECTED AND EDITED BY

JAMES SPEDDING, M.A. 。F

TRINITY COLLEGE , CAMBRIDOE

j

R 0 BE R T L E SL1 E E L L1 S, M. A. LATE FELLOW OF TRINITY COLLEG Il, CAMßRIDGE.; A.N D

DOUGLAS DENON HEATH , B.~RRlSTER.AT.LAW:

,

LATE FELLOW OF TRINITY COLLJl: GE CAMBRIDGE.

VOL.I.

LONDON: LONGMAN AND CO. i AND CO.;

卫，ICHARDSON

HAMILTON AND CO.;

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SIM1'KlN AND CO.;

J. BAIN;

E. HODG80N;

llROTHERS;

WILLIS .A.ND SOTHERAN i

HOULSTON .A.ND

J. CORNISH;

CO.;

L. BOOTH;

1857.

Th t

righl 电ffrQn'Ù1tion

ù rtltrved.

llICKE虱S

.A.ND llUSH;

AND J. SNOW.

LONDON: Printedhy SPOTTIS~OODE & CO. New.street.Square.

HISTORY AND PLAN 。E

THIS EDITION.

BACON'S works were a11 published separately, and never collected into a body hy himself; and though he llad determined, not long before his death , to distribute them into consecutÎve volumes , the order in which they were to succeed each other was confessedly irregular; a volume of moral and political writings being introduced between the first and second parts of the Instauratio lJIIagnα， quite out of place, merely because he had it ready at the time. 1 In arranging the collected works therefore, every editor must use his own judgment. Blackbourne, tbe first editor of an Operα Omni川， took the Distrihutio Ope俨is as his groundwork, and endeavoured first to place the various unfinished portions of the Instαura#o Magna in the order in which they would have stood had they been completed acωrding to the original design; and then to marsh a1 the rest in such a sequeuce that they might seem to hang together , each leading by a natural transition to the next, and so connecting themselves But the several pieces were llot Înto a kind of whole. written with a view to any such connexion , which is altogether forced and fanciful; and the arrangement has this 1 "Debuerat sequi Novum Organum: interposui tamen Scripta mca Moralia et Polltica, qUia magis erant in promptu. . . . Atque bic tomus (ut dlximus) intel';ectus est et non ex 0由ne Instaurationis." - Ep. αad Fu啕 19enti衍 flm 凯， Opu 旧s削 CI呻， p.lη72. 2 Franc Ì8 ci RacQni, ~c.， Opera Omn旬， qllatuor voluminibu$ comprehensa. Lonùini , )J llCCXXX.

.l

2

HISTORY AND PLAN

lV

great inconvenience - it mixes up earlier writings with ]ater , discarded fragments with completed works, and pieces printed from loose manuscripts found after the author's death with those which were published or prepared for publication by himself. Birch, the original editor of the quarto edition in four volumes 1 which (reprinted in ten volumes octavo) has since kept the market and is now known as the "trade edition ," fol1 owed Blackbourne's arrangement in the mai Jl，一 though with several variations The which are for the most part not improvements. arrangement adopted by Mr. Montagu 2 is i l1 these respects no better, in all others much worse. M. Bou i1l et, in his (Eu,vres Philosophiques de François Bαcon 3, does nòt profess to include all even of the Philosophical works; and he too, though the best editor hy far who has yet handled Bacon , has aimed at a c1 assification of the works more systematic, as it seems to me, tl1an the case admits, and has thus given to some of the smaller pieces a prominence which does not belong to them. In the edition of which the 6rst volume is here 。他red to the public 飞 a new arrangement has been attempted; the nature and grounds of which 1 must now eXplain. When a man publishes a book, or writes a letter, 0 1' delivers a speech, it is always with a view to some particular audience by whom he means to be understood without t11e help of a commentator. Giving them credit for such knowledge and capacity 描 they &e presumably furllished with , he himself supplies what else is necessary to make his meaning clear; so tbat anyadditional illustrations would be The Works of Francis Bacon, &c.. in ßve volumes. London, 1763. he Works of Francis Bacon , Lord Chancel10r of EDgland. A Dew edltlon by Basll Montagu, Esq. London, 1825-34. I Pal'is, 1834. • The announcemeDt In Messrs. Longman's monthly list fo 1' December was marlc without my knowledl{è, 01' 1 should have olljected to It as appa1'ently Implylng that a volume would be published every month unti1 tbe whole work we陀 completed. Tbe fact is tbat tbe f1 rst three volumes, whicb Include the wbole of tbe Philosophica1 works, are 1'eady now and will appea1' at monthly Intervals; tbe 4th' and 5th containing the traDslatlons, and the 6th and 7th contalning the Literary and Profe剧。nal works, wlll I hψe be ready to follow tn order. But 1 cannot make any promlse at present as to tbe time when the 1'emaining portion wlll be 1'eady. I

2 'f

01e a work of great extent and labour, Ba∞n observes that it would perhaps be sixfold a8 voluminous as that of Pliny. We have here therefore a sort of estimate of the li皿its which, in his judgment, the third part of the Instauratio would not exceed. What now exists of it is perhaps one twentieth in magnitude of this estin驰，te. Even the second part of the Instauratio，也，e Novum Organum itself, is incomplete. The second book concludes with the doctrine of prerogative instances. But in its twenty-:6rst aphorism a number of subjects are mentioned of which this doctrine is the :6 rst, the last being the "Scala ascensoria et descensoria axiomatum." Neither this, nor any of these su闯ects after the first, except the last but one, is anywhere discu5sed in Bacon's

of

也e

I Thl5 would be true, 1 think , of all new facts which were not obviously'reωncllable with laws previously knoWD. But 15 It not conceivable that 50 ∞'mplete a knowledge might be attained of the laW6 of Nature, that it could not be increased or afl'ected lÍy the discovery 01' any new fuct 1n Nature ? If we had as complete a knowiedge of other laws of Nature as we have of gravitation , for instance, new facts would still come to light. but with respect to the law of gravitation they would a11 5ay the 5ame thll鸣， and therefore bring no new kuowledge. Ev即y new application of mechanical power contains some new fact more or less connected with gravitation; yet unleS5 a machine can be made which shali produce results not on1y new (1. e. such as had llever been produced before) but inexplicable by the received theory of gravitation. are we not entitled to 53)' that wc know ali thatωn be known allout gravitation? -J. 8.

THE NOVUM ORGANUM.

77

writings; and our knowledge of his method is therefore incomplete. Even the penultimate division of the Novum Organum which was published along with the first two books, and which treats "de parascevis ad inquisitionem," h踊 all the appearance of being a fragmeI也 or at least of being less developed than Bacon had intended it to be. The 量rst part of .the Inst乱uratio is represented, not inadequately, by the De Augmentis, published about three years a伽r the Di stributio Operis and the Novum Organum. It is a translation with large additions of the Advancement of Learning, published in 1605; and if we regarll the latter as a development of the ninth chapter of Valerius 宜èrminus， which is an early fr;句~ent con'创ning the germ of the whole of the Instauratio 1, the De Augmentis will appear to belong naturally to the great work of which it now forms the first and only complete portion. In the preface pre负xed to it by Rawley it is said that Bacon, 毡nding "the part relating 协 the Partitions ofthe Sciences already executed, though less solidly than the dignity of the argument demanded, . . . thought the best thing he could do would be to go over again what he had written, and to bring it to the state of a satisfactory and completed work. A卫d in this way he considers that he fulfils the promise which he has given respecting the 击rst part of the Instauration."2 From this general view of the di他rent p胆创 of the Instauratio, as described in the Distribntio Operis, we proceed to consider more particularly the Novum 0咿αnum. Although i也 was left in∞mplete， it is nevertheless of a1l Bacon's works that upon which he bestowed the most pains. In the 盘rst book espeeially every word seems to have been carefully weighed; and it would be hard to omit or to change anything without injuring the meaning which Bacon intended to convey. His meaning is not always obvious, but i也 is always expressed with sm伊lar precision and felicity. His chaplain, R a.wley, says that he had 8een a皿ong his papers at least twelve yearly re1 1 should rather say , the germ of a11 tbat part of the Instauratlo which treated of the Interpretation of Nature. For 1 cannot ftnd in tbe Yaleri时 Terminus any traees of tbe 庐，It part, of which the ..4dvancement 01 úarning was the germ. See Note A. at the end.- J. S. 2 My own re撼。，ns for thinking that the De ..4 ugmenti did not form part of the origlnal design , together with the circumstances which , as 1 suppose, determinerl Bacon to eniarge that deslgn 80 田 to take it 钮， will be exp 'ained in the preface to the .De ..4ug阳峭I， -J. S.

,

78

PREFACE TO

visions of the Novum Organum. 1 Assuming, which there is no reason to douht, that this statement may he relied upon, it would seem ωfollow that the composition of the Novum 0咿anum ∞mmenced in 1608. And this agrees tolerably well with the circumstance that the α'[Jitata et Visa was sent to Bodley in 1607, as we learn from the date of Bodley's reply to it." If we suppose that the tract puhlished with 出is title by Gruter is the same as that which was sent to Bodley, a passage near the end acquires a significance which has not 1 think been remarked. In the Cogitata et Visa Bacon speaks of the considerations wherehy he had been led to perceive the necessity of a reform in philosophy, and goes on to say that the question as 也o how his new method might he most fitly given to the world bad been much in his tboughts. "Atque diu;' be proceeds, "et acriter rém cogitanti et perpendenti ante omnia visum est ei tabul嗣 inveniendi， sive legitimæ inq uisitionis formulas • • • in aliquihus subjectis proponi 阳nquam ad exemplum et operis descriptionem fere visibilem. 2 . . . Visum est autem, nimis ahruptum esse ut à tabulis ipsis docendi initium sumatur. ltaque idonea quædam præfari oportuisse, quod et jam se fecisse arhitratur." 1t was Bacon's intention therefore when he wrote the 仇'9itata et Visα， and when apparentlý some years later 3 he communicated it to Bodley, to publish an example of the application of his method to some particular suhject-an intention which remained unfulfilled until the publication of the Novum Ipse reperl ilj arcbivis Dornlnationis suæ autograpba plus rninus duodecirn anno in annum elaborati et ad Incudem revocatl; et slnguIis annis ulterlore limâ subinde pollti et c嗣tigati，" ln tb.e preceding sentence, he caIls It .. mu1torum annorurn et Jaboris Improbi proles， "-A时toris Yi ta, preflxed to the Op旧cula vari4 p08thu11ltJ, 1658 , In the English Llfe prefixed to the R.suscitatio, \\blch was publisbed tbe year before, he says, .. I myself bave seen at the least twelve copies of the Instauratlon; revised year by year, one after another; and every year altered an t\ amended in tbe frame tbe阳。of/' 1 doub忱t whether we can ，fa剑 也创i忖 irly infer from tbe.se expl'，由es目s1怡。>1)8 仙 tha 创t tbese -t welve several cω 。pμie 回s were rnade in twel ve several y盹r 囚s j but sub协sta盯ntia:础汹.11坊y they b.ar out tbe lnference dl'awn frorn tbern. - J. S. 2 In the Commentari"s solut时， under date July 26 , 1608, 1 find tbe following mernorandurn :一.. Seeing and tηing whether the B. of Canterb. rnay not be aft'eèted in lt; belng sillgle and glorious, and believing tbe sense. .. Not desisting to draw in tbe Bp, Awnd. [Bishop Andrews, probably] being slngle, ricb. sickly, and professorω 回rne experiwents: this 4ft.r the table of ;notion or some 1 ..

Organi novi, de

other i.. part set in forwardnesI ,"

Sorne other rnemoranda in the sarne place reJate to the gaining of phy.icÎtJnI, and Jearning from them experlments of surgery and pbysic; wbich explains tbe epitbet .. sickly" in tbe above extrac t.-J. S. • Bodley's answer is dated Fe1:.. 19. 1607; i. e. 1607-8; in which he says, .. 1 must tell you, to be plain, tbat you bave very'rnuch wronged yourself and tbe world , to srnother such a treasure 50 Jong ln your ro宵er." But 1 do not tbink we can infer from this that tbe OOflit4ta et Vi.4 bad been written " sorne yea四 "before. Bodley rnay onJy allude to hls having kept 8uch thougbts 国 long to blrnself. - J. S.

79

THE NOVUM ORGANUM.

Organum. We may therefore conjecture that it was about this time that Bacon addressed himself to 也e great work of composing the Novum Organum 1; and 也is agrees with what Rawley 自ays of its having been twelve years in hand. This view also explains why the whole substance of the Cψitata et Visa is reproduced iu the 岛的 book of the Novum Organum; for this tract was designed to be an introduction to a particular example of the new method of induction, such as that which we 量nd near the beginning of the second book. Bacon's purpose in writing i也 W剧 therefore the same as that which he had in view in the fìrst book of the Novum Organum, - namely to procure a favourable reception for an example and illustration of his method. Wh at has been sa.id may be in some meas旧e confirmed hy comparing the Cogitlα ta et Visa with an earlier tract,-namely the Partis secundæ Delineatio et Argumentum. When he wrote this tract Bacon did not propose to set forth his method merely by means of an example; on the contrary, the three ministrations to the sense, to the memory, and to the reason , of which the last is the new method of induction, were to be set forth in order and didactically. Whereas in the Novum Organum Bacon remarks, "incipienaum est à fìne" (thnt is, the method of induction must be set forth before the method of collecting facts and that of arranging them so as best ωassist the memory); and having said this, he goes on at onceωhis example, -namely, the investigation of the Forro of heat. Thus it appears that after Bacon had not only . decided on writing a great work on the reform of philosophy , but had also determined on dividing it inωpa此s of which the second was to contain the exposition of his new method, he in some measure changed his plan, and resolved to set forth the essential and operative part of his system cbiefly by means of an example. This change of plan appe配s to be marked by the Cogitata et 阴阳， -a circumstance which makes this tra启t one of the most interesting of the precursors of the Novum Organum. That the Rαrtis secundæ Delineatio is earlier than the Cogi-

,

1 In the Commenta俨iU8 solut饵1， under date July 26. 1608 1 find tbe following memorandum:一U Tbe flnlsblng tbe Aphorisms Clavis ìnt，叩 retatìonis， and tben setting forth tbe b∞，k，" and in tbe 阻me page a llttle after "Imparting my Cogitata et 切问

,

,

,

witb cholce , ut videbitur." The aphorisms bere spoken of may have been the "Apborismi et Consllia de auxlliis mentis et accensione luminls naturalis; " a fragment containing the substance of the flrs t, second , and tbird apbõrisms of the first book ot the Novum Organum, and t b. e firs t, third，目ld sixteenth of the second. Clavi8 interpretution句 W副 probably the name which was afterwards exchanged for Novu Jn Oroa7l unI. - J. S.

80

PREFACE TO

tata ét Visa appe缸s p1a'坦1y from several considerations which M. Bouillet, who expresses a ∞ntrary opinion, seems 切 have over1ooked. 1n the 盘rst place, whole sentences and even paragraphs of the Cogitata et Visa 町e reproduced with scarcely any alteration in the Novum Organum; whereas this is by no means theωse with any passage of the Partis secundæ Delineatio. But as i也 may be said that this difference arises from the different character of the two tracts, of which the one is simply a summ缸y of a larger work, whereas the more developed sty1e of the other resembles 也.at of the Novum Organum , i也 may be well to compare them somewhat in detail. 1n speaking of the prospects which the reform of ph丑osophy wa8 to open to mankind, Bacon thus expresses himself in the Novum Organum: 一" Quinetiam prudentia ci村lis ad consilium vocanda est et adhibenda, quæ ex præscripto di血dit， et de rebus humanis in deterius conjicit." The corresponding sentence in the Cogitata et V'zsa is, "Consentaneum enim esse, pru,dentiam civilem in Mc pal'te adhibere, quæ ex præscripto 画面dit et de humanis in deterius conjicit." Again, in the Partis secundæ Delineatio the same idea is thus expressed, "Si quis sobrius (ut sibi videri possit,) et civilis prudentiæ di值ùentiam ad hæc transferens, existimet hæc quæ dicimus votis similia videri," &c. Here the somewhat obscure phrase "civilis prudentiæ di值den­ tiam" is clearly the germ of that by which it is replaced in the othertwop制sages， namely, "prudentia civilis quæ ex præscripto di值dit." Again, in the Partis secundæ Deline，α tio Bacon a值rms that ordinary induction "puerile quidda皿 est et precario concludit, periculo ab instantia contradictoriâ-exposita :" in the Cogitata et Visa, that the logicians have devised a form of induction "admodum simplicem et plane puerilem, quæ per enumerationem tantum procedat, atque propterea precario non necessarÍo concludat." The clause "quæ per enumerationem 钮，由lDl procedat," which adds greatly to the distinctness of the whole sentence, is retained in the Distributio Operis, in which it is said that the induction of the logicians, H quæ procedit per enumerationem simplicem, puerile quiddam est, precario concludit, et periculo ab instantiâωntradictoriâ exponitur." To take another case: in the Partis secundæ Delineatio, Bacon, speaking of those who might object to his frequent mention of practical results 剧 a thing unworthy of the dignity of ph诅08ophy, 乱值rms that they hinder the accomp1ishment of theÏr

THE NOVUM ORGANUM.

81

。wn

wishes. "Quin etiam 诅is， quibus in contemplationis amorem effusis frequens apud nos operum mentio 剧perum quiddam atque ingratum et mechanicu皿 sona乌 monstrabimus quantum illi desideriis suis proprüs adversentur, quum purit嗣 contemplationum atque substructio et inventio operum prorsus eisdem rebus nitantur, ac simul pemciantur." In the Cogitαta et Visa , this sentence rec旧s in a modified and much neater form: 一 "Si quis autem sit cui in contemplationis amorem et venerationem e的so ista operum frequens et cum tan协 honore mentio quiddam 副perum et ingratu皿 sonet， is pro ce的o sciat se proprüs desideriis adversari; etenim in naturâ, opera non tantum vitæ bene直cia， sed et veritatis pignora esse." On comparing these two sentences, it is di血cult to believe that Bacon would have omitted 也e antithesis wi也 w hich the latter ends in order to introduce the somewhat cumbrous expressions which correspond to it in the former, especially 嗣 we find thÌs antithesÌs reproduced, though with another context, in the Novum Organum. "Opera ipsa，"比 is there said, "pluris facienda sunt quatenus eunt verita饥8 pignora quam propter vi铀 com­ mod a." 1 These instances will probably be thought su值cient to ju日tify us in concluding that the Parti seclI ndæ Delineatl与 in which no mention is made of the plan of setting forth the new me也.od of induction by means of an example, is of earlier date than 也e Cogitata et Visa , in which this plan, actually employed in the Novum 01歹anum， is spoken of 剧 that which Bacon had decided on adopting. This question of priority ie not without interest; for if the Rαrtis secundæ Delineatio is anterior to 也e Cogitat，α et 阴阳，也e .general plan of the Instauratio must have been formed a considerable time before 1607, abou也 which time Bacon probably com皿enced the composition of the Novum OrganuTn. If we could detel'Inine the date of Valerius Terminus, we should be able to assign limits wi也in which 也e form ation of this plan, so fi町副 relates to 也e division of the work into sÌx portions, may be supposed to lie. For the first book of Valen:us Terminus was to include all that was to precede the exposition of the new method of induction, which was to be

,

I Nov. Org. 1. 124. It is well to mention that some of the expre臼10118 in thls aphorism wblch do not occur in the Cogitata et Vila will be found in the Partis secundæ Delineatio. But It wlll be observed that J am only comp;町ing p凶sages which occur ln ail three works. Of the greater gener且1 r臼emblance of the Cogitata et YilQ to the Novum Organum there can be no que8tion.

VOL.I.

G

82

PREFACE TO

of the second; that is, it was 切 comprehend， al佣g with the 盘rst part of the Instauratio 1, the general reHexi佣S and precepts which form the subject of the 量rst book of the Novum Organum. N or does i也 appear that ValerÏlωZ毛rminuI was to contain anything corresponding to the la8t four parts of the Instauratio 2 ; it was a work，副 its title 3 shows, on the Interpretation of N at\ll'e; that is, i也 was to be a statement of Bacon's method, withou也 professing either to give the col1ection of facω to which the method was 如 be applied, or the re8ults thereby obtained. Unfortunately, there appears to be no evidence tending to enable us to aS8ign the time at which (or not long after it) Valerius Terminus w础 written. That it is earlier than the Advancement of Learning 8eemS to fo l1ow from the cÍrcumstance that Bacon, when he wrote it, designed 切 include in a 8ingle chapter the general survey of human knowledge which in the Advancement is developed into two books.. Bacon has on all occasions condemned epitomes, and it is therefore altogether improbable that after writing the Advαncement of Learning he would have endeavoured to compress its contents, or even those of the second book, within the limits propo盹d in Valerius Terminus. On the other hand, we may suppose that before writing the Advancement he had not seen how much he had to say on the subject to which it relates. We may conc1ude therefore, on these and .other grounds, that VaZerius Terminus was written some time before 1605: how much before cannot be known; but as by comparing the Partis secundæ DeZineatio and the Cogitata et Visa with the Novum Organum we have seen reason to conclude that the general plan of the Instauratio w础 formed before Bacon had decided on propounding his method by means of an example, 80 by comparing the :first-named of these three works with J7jαlerius y毛rminus， we perceive that the idea of the work on the Interpretation of Nature, that is, on the new method of induction, W础 anterior in Bacon's mind to that of the Instauratio. And this conclusion is con击rmed by all we know of Bacon's early writingS. In the earliest of all, (if we assume that 也e 也e sul才 ect

1 Query. See Note A. at tbe end , ~ 1. 一 J. 鼠 • Query. See Note A. at the end , ~ 2.- J. S. • .. Valerius Terminus of the Interpretation of Nature; with the Annotatlons of Hermes SteJIa. A few fragmenh of the 由rst book , viz. ," &c. • Query. See Notè A. at the end, S 1.一 J. S.

THE NOVUM ORGANUM.

83

Temporis Partω Masculus， published by Gruter 1, is the same Temporis Par阳s Maximus mentioned by Bacon in his letter to Fulgenzio,) the most prominent notion is that true science consists in the interpretation of N ature - a phrase by which Bacon always designates a just method of induction. But nothing is said either there or in any early fragment whereby we are led to suppose that Bacon then thought of producing a great work like the Instauratio. On the contra厅， in the De Inteψretatione Naturæ Proæmium he proposes to communicate his peculiar method and the results to which it was to lead, only to chosen followers; giving to the world merely au exoteric doctrine, namely the generaJ. views of science which afterwards formed the substance of the Cogitata et Visa and ultimately of the first book of the Novum Organum. 2 From what has been said it follows that we should form an inadequate conception of the Novum Organum if we were to regard it merely as a portion of the Instauratio. For it contains the central ideas of Bacon's system, of which the whole of the Instauratio is only the developement. ln his early youth Bacon formed the notion of a new method of induction, and from that time forth this notion determined the character of all his speculations. Later in life he laid the plan of a great work, within the limits of which the materials tοwhich his method was to be app1ied and the results thereby to be obtained might be sωred up， ωgether with a statement of the method itself. But of this great plan the interpretation of N ature was, so tοspeak， the soul, -the formative and vivifying principle; not only because Bacon conceived that the new method only could lead to the attainment of the great ends which he had in view, but aIso because it was the possession of this method which had suggested to him the hopes which he entertained. 3 There seems some reason to be1ieve that his confidence in his peculiar method of induction did not increase as he grew older; that is to say, he admits in the Novum Orgαnum that the interpretation of N ature is not so much an 副 the

Say ratber. " the several tracts collected by M. Bouillet under tbe tltle T，肝叩ori. See Note A. at the end, ~ 3. - J. S. 2 See Note A. at the end, ~ 4. -J. S. s 1 quite agree in tbis, but not qui悦。n tbe same grounds. In Note A. at the end of this preface, the reader will ftnd a statement. too long for a foot-note, of such points in the foregoing al'gument as 1 consid~r dlsputable. It was the more lleccssary to point them out, because the arrangemcnt of the pieces ill this edition , for which 1 am re. sponslble, will otherwise create a difficulty; being in some respects inconsistent with the oplnions bere expressed. 一 J. S. I

Partus Masculus."

G 2

84

PREFACE TO

artificial process as the way in which the mind would na切rally work if the obstacles whereby it is hindered in the pursuit of truth were once set aside. 1 80 that his precepts are, he says, not of absolute necessity: "necessitatem ei (arti interpretationis scilicet) ac si absque e~ nil agi possit, aut etiam perfectionem non 前trib时mus，" -an admission not altogether in the spi出 of the earlier writings in which the art of interpretation is spoken of 嗣 a secret of too much value to be lightly revealed. 2 If it be 副iked why Bacon determined on propounding his method by means of an example, the answer is to be sought fot in the last paragraphs of the α'fJitata et Visa. He seems to have thought that it would thus obtain a favourable reception, because its value would be to a certain extent made manifest by the example itself. Likewise he hoped in this way to avoid a1l occasion of dispu也e and controversy, anù thought that an example would be enough to make his meaning understood by all who were capable of understanding it. " Fere enim se in e~ esse opinione, nempe (quod quispiam di油.) prudentibus hæo satis fore , imprudentibus autem ne plura quidem." His expectations have not been fulfilled, for very few of those who have spoken of Bacon have understood his method, or have even attempted to explain its distinguishing ch配acteristics， namely the certiÙnty of its results, and its power of reducing a1l men to one common level. Another reason for the course which he foUowed may not improbably have been that he was more or less conscious that he ωuld not demonstrate the validity, or at least the practicability, of that which he proposed. The fundamental principle in virtue of which alone a method of exclusions can necessarily lead ωa positive result, na皿ely that the subject matter to which it is applied consists of a finite number of elements, each of which the mind can recognise and distinguish from the rest, I Nov. Org. i. 180. "Est enim Interpretatlo verum et naturale opus.mentis, demptls iis quæ obstant." But compare the 岛l10wing pa田age in Valeri旧 Termin旧， ι22. " tbat lt ls true tbat interpretation Is tbe very natural and d!rect intent!on, action , and progresslon of tbe understanding, deUvered from impedimentll. And tbat a11 antÎc!patlon Is but a re包.exlon or decl!nation by acciden t." So that If we may lnfer from tbe passage in the NO f1 um Orgønum that his confldence had abated, we must supp伺e tbat when be wrote the Valerius 71旷捆仿制 it bad not rlsen to lts helgh t. But for my own part 1 doubt whetber hls opioion on this point ever cbanged.- J. S. t Not , 1 tbinl言， as a 盹cret ofωo much va1 ue to be revealed , but 困 an argument too abstruse to be made popu1ar. See Note B. at the end, where 1 have endeavoured to brlng together a11 tbe evidence upon wblch tbe presumpt!on in the text ÍlI founde d, and to show 出 at it proves either too much or too little. 一 J. S.

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85

cannot, it is manifest, be for any p即ticular case demonstrated à priori. Bacon's method in eft'ect 刷刷mes that substances can always be resolved into an aggregation of a certain number of abstract qualities, and that their essence is adequately repr创ented by the resul也 of this analysis. Now this assump也ion or postu1ate cannot be made tbe subject of a direct demonstration, and probably Bacon came gradulllly to perceive more or less the difficulties which it involves. But these difficu1ties are less obvious in special cases than when the question is considered generally, and on this ac心ount Bacon may have decided to give instead of a demonstration of his method an example of ita use. He admits at the close of the example that the operation of the me也od is imperfect, saying that at first it cou1d not but be so, and 泣npl抖ng that i旬 defects wou1d be removed when the process of induction had been applied to recti守 our notions of simple natures. He thus seems to be awal'e of the inherent defect of his method , namely that it gives no assistance in the 岛rmation of conceptions, and at the same time to hope that this would be corrected by some modi量cation of the inductive process. But of what nature this modi量cation is to be he has nowhere statcd; and it isωbe remarked that in his earliest writings the difficulty here recognised is not even mentione d. 1n Valerius Terminus nothing is said of the necessity of forming coηect notions of simple natures, -the method of exclusions 也en doubtless appe缸坦g to contain all tbat is necessaηfor the investigation of Nature. Bacon may also have been inlluenced by other cODsiderations. We have seen that he w捕前盘rst unwilling that his peculiar metbod should become generally known. 1n the De Interpretatione Na归ræ Proæmium he speaks of its being a thing not ωbe published, but to be communicated orally to ce此ain per80ns. 1 1n Valerius Terminus his doctrine was to be vei1ed in an abrupt and obscure style 2, such 捕， to use his own expression, would choose its reader, -that is, wou1d remain unread except by worthy recipients of its hidden meaning. This aft'ected obscurity appears also in the Temporis Partus Masculus. In this I See Note B. at the end, extract 4tb, and tbe concluding remarks In whlch 1 bave explalned my own view ()f tbe klnd of re臼rve whlch Bacon at tbls time meditated.

-J. 8.

2 See tbe same note , extract 1st. 1 cannot tblnk it was by .. abruptness and obscurlty" that he proposedωeft'ect the desired separation of readers either In Valeri Ul Tel咽inu. or in the Tempo巾 PartU8 .Mi旧Cull以 -J.8.

G 3

86

PREFACE TO

unwillingness openly to reveal his method Bacon coincided wi也 由ecom皿on feeling of his own and earlier times. ln the middle ages no new discovery was 企eely published. A且也e secret础， eal or pretended, of the alchemists were concealed in obscure and enigmatic language; and to mention a well-known instance, the anagr缸n in which Roger Bacon is supposed to have recorded his knowledge of the art of making ♂lDPowder is 50 obscure, that its meaning is even now more or less doubtful. In Bacon's own time one of the m05t rem缸'kable discoveries of Galileo-that of the ph剧es of Venus-was similarly hidden in an anagram, though the veil in this case w副 more e踹过y seen through. This disposition to conceal scientific discoveries and methods is connected wi也 the vieW5 which in the middle ages were formed of 也e nature of science. To know that which had previously been unknown WRS then regarded 副也e result not so much of greater industry or acuteness as of some fortunate a r.cident, or of access to some hidden source of information: it was like finding a concealed treasure, of which the value would be decreased if otbers were allowed to share in it. Moreover the love of the marvellous inclined men to believe in the existenc-e of wonderful secrets handed down by 也ra­ dition from former ages, and any new discovery acquired something of the same mys也erious interest by being kept back from the knowledge of the vu1gar. Other causes, which need not here be detailed, incre乱sed this kind of reserve; such as tht. dread of the imputation of unlawful knowledge, the facility which it gave to deception and imposture, and the like. The manner in which Bacon proposed at one time to perpetuate the knowledge of his method is also in ac∞rdance with the spirit of the miùdle ages. In the writings of the alchemists we meet continually with stories of secrets transmitted by their possessor to one 01' more disciples. Thus Artefius records the conversation wherein his master, Boemund, transmitted to him the first principles of all knowledge; and it is remarkable that in this and similar cases the disciple is called "mi 血i" by his insìructθ'r-a circumstance which shows 仕'Om what source Bacon derived the phrase "ad filios，忖hich appears in tl时itles of several of his early pieces. Even in the De Augmentis the highest and most effectual form of scientific teaching is called the "methodus ad filios." 1 l'

I

Lib. vi. c. 2.

1 cannot tbink however tbat the merit of this method had any-

THE NOVUM ORGANU M.

When

he wrote the Cogit，α ta

87

et Visa , Bacon 8eems to have

perceived 1 how much of vanity and imposture had alwaY8 been mixed up with this affectation of concealment and reserve.

"Re-

perit autem," he there 8ays , '‘ homines in rerum scientiå quam sibi videntur adepti, interdum proferenda interdum occultanda, famæ et 倒也entationi servire; quin et eos potis由num qui minU8 solida proponu时， 80lere ea quæ a证erunt obscurâ et ambiguå luce venditare, ut facilius vanitati suæ velifìcare p088int." The matter which he has in hand, he goes on to say, is one which it were nowise fitting to defile by affect础ion or vain glory; but yet it cannot be forgotten that inveterate errors, like the delusions of madmen, are to be overcome byart and subtlety, and are always exasperated by violence and opposition. The result of this kind of dilemma is that the method is to be propounded in an example,- a decision in which it is probable th时 hew阔的ill more or less influenced by the example of th08e whom he here condemns. Thu8 much of the connexion between the plan of the

Novum Organum and that which Bacon laid down in the Cogitata et Visa. That there is no didactic exposition of his method in the whole of his writings has no也 been sufficiently thing to do with secresy. For the dlstinc位ve object of it is stated to be the "continuatio et ulterior progressus" of knowledge; and !ts distinctive characteristlc, the being " soliω apertior." Its aim w国 to transfer knowledge into tbe m!nd of the d旭­ c!ple in the same form In which It grew in the teacber's mind , like a plant with its roots on , that it migbt continue to grow. Its otber name is "traditio lampadls," al1 udlng to the Greek torcb-race; which w嗣 run，幽 1 understand It, not between indivlduals, but between what we call 8ides. Each side bad a Jighted torcb; tbey were so arranged that eacb bearer，臼 he began to slacken, handed it ωanother wbo was 仕esh; and tbe side wbose torcb flrst reacbed the goa1, sl i1l a-light, was the winner. Tbe te\'rn "1I1U," tberefore, al1udes, 1 tblnk, to tbe successive generatlons, not wh。 should Inherit the secret, but wbo should carry on tbe work. Compare the rcmarks in the Sapientia Veteru nI (Fab. xxvl. near the end,) upon tbe torch.races in honour of Prometheus. "Atque contlnet 'Í n 5e mon!tum, idque prudentlssimum, ut perfectio scientiarum a successione, non ab unius alicujus pemicitate aut facu1tate, expectetur. • • • • Atque optandum esset ut i5ti ludi in honorem Pr(lmetbel, sive humanæ naturæ, instaurarentur, atque re5 certamen, et æmulationem , .t bonam fi肘tWla隅 reclperet; neq ue ex u口ius cujuspiam face trernulâ atque agltatâ pendere t." To me, 1 must confess, the explanation above given of Bacon's motives for desiring a 6elωt audience seerns lrreconciJ able both witb the 0闯 ects wbich he ce此ainly had in view and witb the spir1t in which he appears to bave pursued them. "Fit audience, though few," he no doubt desired; and 1 can easi1 y believe that he wisbed not only to find the fì t, but also to exclude tbe unll t. But the question Is, wbether his motive in 50 selecting anù 50 lirniting his audlence was unwi1lingnes8 to part with his treasure, or 50licitude for tbe furtherance of bis work. To decide tbis question 1 have brougbt togetber al1 tbe passage5 1n whicb he speaks of tbe "singJing 创ld adoptlng" of tbe "自t and legitimate reader." But tbe collection, wlth tbe remarks 咽 bich lt suggests, beillg tω10ng for a foo t- note, 1 have placed them at the end of this preface. See Note B. 一 J. S. I See Note B., extract 7th. But observe that in t 'h e 1s t, 3时， and 4位， he shows him5elf qulte as 5enslble of 1he vanity and imposture which 5uch secre5y had been made to 5ubserve.- ‘λ8. 。 4

88

PREFACE TO

remarked by those who have spoken of his philosophy l probably hecause what he himself reg脏ded 部 a sort of exoteric dootrine, namely the views of science contained in the firs也 book of the Novum 07歹anumt have received much more attention than the method itsel已 which is nevertheless 也e cardinal point of his whole system. Bacon is to be regarded, not as the founder of a new philosophy, but as the discoverer of a new method; at least we must remember that 也is wàs . hi自 own view of hi皿self and of his writings. 1 proceed to give some account of the struc伽e of the Novum Or9αnum and of the parts into which it may be most conveniently divided. After the pref挝、 in which Bacon professes that it is not his intention 旬 destroy the received philosophy, but rather that from hencefor也 there should be two coexisting and a1lied system日，一the one su血cient for the ordinary purposes of life, and such as would satisfy those who are content with probable opinions and ωmmonly received notions; the other for the sons of science, who desire to attain to certainty and to an insight into the hidden things of Nature, -we come 如 the Novum Or9αnum itself; which commences with somè weighty sentences concerning the relation of Man to N ature. The first aphorism, perhaps the most often quoted sentence in the Novum Or9αnum， occurs twice in the 企agments published by Gruter; namely in the Aphm'ismi et Consilia de Auxiliis Mentis , and again in a less perfect form in the De Interpretatione Naturæ Sententiæ XII. , both which 企agxnents are included [by M. BouilletJ 1 under the title Temporis RαT阳s Masculus , though they are clearly of different dates. The wording of the aphorism in the former is almost precisely the same as in the Novum Organum. In all three pl肌es man is styled "naturæ minister et interpres." He is naturæ interpres, because in every object which is presented 切 him there are two things to be considered, or rather two aspects of the same thing, - one the phenomenon which N ature presents to the senses - the 0也er the inward mechanism and action, of which the phenomenon in question is not only the result but also the outward sign. To pass therefore 企om the phenomenon to its hidden cause is to interpret the Bigns which enable us to become acquainted with the operations I

Not so includcd by Grutcl'.

Sec note A. at the en d,

~ .'3.-J.

S.

THE NOVUM ORGANUM.

89

of Nature. Agai.n, he is the minister naturæ, because in all his works he can only arrange the things with which he deals in the order and form which Nature requires. All the re自t comes from her only ;也e conditions she requires having been fulfilled , she produces new phenom四a according to the laws of her own action. Thus the two words minister and inteψres refer respectively 臼 works and ∞ntemplation - to power and knowledge-the substance of Bacon'自由eory of both being compressed into a single phrase. The 也ird and fourth aphorisms are developments of the 岛的;也e second relating not to the theory of knowledge, but to the necessity of providing helps for the understanding. Then follow (5-10.) reßections on the sterility of the existing sciences, and (11-17.) remarks on 也e inutility of logic. In (14.) Bacon asserts 也at everything must depend on a just method of induction. From(18.)to (37.) he con钳制s the only two way5 in which knowledge can be sought for; namely anticipations of N ature and the interpretation of N ature. In the former method men pass at once from particulars to the highest generalities, and thence deduce all intermediate propositions; in the latter they rise by gradual induction and successively, from particulars to axioms of the lowest generality, then to intermediate axiom日， and 50 ultima切ly 怕也eh融制. An d tbis is the true way, but 嗣 yet untrie d. Then from (38.) to (68.) Bacon developes the doctrine of idols. It is to be remarked that he uses the word idolon in antithesia to idea, the fir5t place where it occurs being the twenty-third aphorism. "Non leve quiddam interest," it Ìs there said, "inter humanæ mentis idola et divinæ mentis ideas." He nowhere refers ιo the common meaning of the word, namely the image of a false god. Idols are with him "placita quædam inania," or more generally, the fal日e notions which h乱ve taken possession of men's minds. The doctrine of idols 阳nds [he saysJ in the same relation to the interpretation of Nature，倒也e doctrine of fallacies 臼 ordinary logic. Of idols Bacon enumerates fo旧 kinds，一也e idols of the 优ibe， of the cave, of the market-place, and of the theatre; and it has been supposed that this classi量cation is borrowed from Roger Bacon, who in the beginning of the Opus Majus speaks of four hindrances whereby men are kept hack from the attainment of true knowledge. But this supposition is for several

90

PREFACE TO

re臼ons improbable.

The Opus M与jus was not printed until the eighteenth century, and it is unlikely that Francis Bacon would have t地en the trouble of reading it, or auy p即t of it, in manuscript. 1 ln the fìrst place there is no evidence in a,ny p町t of his works of this kind of research, and in the second he had no high opinion of his namesake, of whom he has spoken with far less respect than he deserves. The only work of Roger Bacon's which there is any good reason for believing that he w剖 acquainted with is a tract on the art of prolonging life, which was published at Paris in l542 , and of which an English translation appeared in 1617. The general resemblance between the spirit in which the two Bacons speak of science and of its improvement is, notwithstanding what has sometimes been said, but slight. Both no doubt complain that su组cient attention has not been paid to observation and experiment, but that is all; and these complaints may be found in the writings of many other men, especially in the time of Francis Bacon. N othing is more clear than that the essential doctrines of his philosophy - among which that of idols is to be reckoned are, so far as he was aware, altogether his own. There is moreover but little analogy between his idols and his namesake's hindrances to knowledge. The principle of classifìcation is altogether different, and the notion of a real connexion between the two was probably suggested simply by there being the same number of idols as of hindrances.2 lt is therefore well to remark that in the early form of the doctrine of idols there were only three. In the Partis secundæ Delineatio the idols ' wherewith the mind is beset are said to be of three kinds: they either are inherent and innate 0 1' adscititious; and if the latter, arise either from received opinions in philosophy or 企om 11 OpllS

can bardly tbínk tbat be would bave omitted to look Into a work like tbe If he bad had tbe opportunity. But it Is very probable that no copy of it was procurable; po白ible that he dld not even know of its existence. The manner In wbich he 8peaks of Roger Bacon lu the Temporis Parlus Ma8cullls , as belonglng to the "utile genus" of experirnentalists, .. qui de theoriis non admodum soliciti mechanicâ qllå tÚZ m sllbtilitate rerum in l1 entarllm erten ,ione, prellendu时，" seerns rather tοimply tbat be knew of hlm at tbat time cbießy by his reputation for mechanical inventions. -J. s. 2 That tbe two may be the more conveníent1 y compared, 1 bave quoted Ro. ger Bacon's exposition of his "offendicula," in a note upon the 39tb aphorism, In which the names of tbe four .. Idols" first occur. How slight tbe resemblance 18 between the t'lOO rnay be ascertained by a very slrnple tes t. If you are a1 ready acquainted with Francis Bacon's classification , try to assígn each of the .. offendi. cula" to its proper cl酶s. lf not, try by the help of Roger's classi由cation to ßnd out Francis's, - J. s. MoJ肘，

THE NOVUM ORGANUM.

91

wrong princip1es of demonstration. This classifìcation occurs a1so in Valerius 1毛1'minus. J The first of these three classes corresponn's own opinion this doctrine was of much importance. Thus in the De Interpretatione Natîtræ Sententiæ Duodecim he s叮目， 1n the abrupt style of his ear1ier philosophical writings, "Qui primum et ante alia omnia animi motus humani penitus non explorarit, ibique scientiæ meatus et eηorum sedes accuratissime descriptas non habuerit, is omnia larva钮， et veluti incantata reperiet; fascinum ni solverit interpretari non poterit. 2 From (7 1.) to(78.)he speaksofthe signsand tokens whereby the defects and worthlessness of the received sciences are made manifest. The origin of these sciences, the scanty fruits they have borne, the little progress they have made , all testifyagainst them; as likewise the confessions of the authors who have treated of them, and even the general consent with which they have been received. "Pessimum," says Bacon, "omnium est aue xc ∞ onsensu cllpi让t阳 盯r in rebus intωωelle u 沁ecωtua. 叫 alì沁 bus 囚s." gurium, quod 昭 From (σ78.) 怡 (仰92氢均.) Bac忍∞⑩啊棚 n speaks of the ca 削 uses of the erηrrorss which h乱ve hindered the progress of science; intending thereby to show that there is no reason to doubt the value of the reform which he is about to propose, because though in itself seemingly plain and obvious it has nevertheless remained so long unthough也 of. On the contrary, there is, he a面rms， good re臼on for being surprised that even now any one should have thought of it. The 曲的 of these causes is the comparative shortness of the periods which, out of the twenty-盘ve centuries which intervene between Thales and Bacon's own time, have been re a11y favourable to the progress of science. The second, that even during the more favourable times natural phi1osophy, the great mother of the sciences, has been for the most pa此 neglected; men having of late chiefly busied themselves with theology, and among the Greeks and Romans with mora1 phi1osophy, "quæ I Jn_ t~he Biographie UniverseUe (Mersenne) It 19 Incorrect1y 阻.id that tbls "ork was publisbed in 1636, and 3n idle story ls ment!oned tbat It w由 in reality written, not by Mersenne, but by Lord Herbert of Cherbllry,-a sto.η511值ciently refllt~d by lts scrllpu10us and submlsslve orthodoxy. 2 80 a150 in the Valerius Termin时， ι17.: e ing in motion might be the cause of the tides, had been suggested be仰e the time o~ Galileo by Cæsalpinus in th~ Q.u>Vμ(，9申1t'. idque in commodum suum trahunt; utpote in quo facultatis e也 prudentiæ suæ pars maxima ve的"旧'. Nec sane 1 The physiopomlcal metbod of Ar istotle cODsists ehielly In traclng tbe resemblances wblch exist between different kinds of animaJs and dlfferent individuals of the human spedes; a method folIowed by later writers, partieularly G. B. POl'饵， and Lebrun, wbose iJl田 tratlons of his theory are well known. tbougb tlle essay which the;y accompanied 回回ns to have been lost. I "For as the tOJl gue sp创keth to tbe elll:es，回 doeth the g回ture 盼侃ke to the 句es of the audltour."- Basilicon Doron, book iII. J. S.

l' l'

4

δ84

DE AUGMENTIS SCIENTIARUM

negari potest hoc ipsum simulationis in altero indicem esse mirificum, et monere homines optime de electionibus temporum et opportunitatum adeundi person捕; quæ civilis prudentiæ pars est non parva. N emo autem putet hujusmodi solertiam aliquid quidem valere circa homines individuos, sub regula autem non cadere; nam ad unum fere modum omnes ridemu日， et ploramus, et er曲escim叫"企'Ontem contrahimus; et sic (ut plurimum) de motibus subtilioribus. Si quis autem hic Chiromantiæ meminit, sciat rem esse prorBus vanam, et in huju日modi sermonibus quos tractamus nec dignam quidem quæ nominetur. Quod vero ad Somniorum N aturalium Interpretationem attinet, res est quorundam laboribus pertrac饵，饵， sed plurimis ineptiis scatens. Dlud tantum in præsentia. innuo, basim illam huic rei quæ maxime est solida non substerni. Ea hujusmodi est: ubi idem fit ab interna causa quod fieri quoque 自olet ab externa, actus ille externus 伽，nsit in somnium. Similis est stomachi oppressio ex crasso vapore, atque incubitu ponderis externi; itaque qui incubo laborant pondus sibi superimpo时， magno cum apparatu circumstantiarum, somniant. Similis viscerum pensilitas I ex fJ.uctuum agitatione in mari，的 ex fJ.atu circa. præcordia collecto; itaque hypochondriaci sæpius navigationes et agitationes super aqu制 somniant. Sunt e也 innumera id genus. Poste巾r pars doct由æ Fæderis (quam Impr创sionem nominavimus) in 缸tem nondum redacta est; sed obiter tantum et carptim inter alios t.rac tatus aliquando intervenit. llia eandem antistrophen cum priori habet. Quippe duo considerat: aut

'luomo巾， et quousque, humores et temperamentum corpoTÌs immutent animam , in eamque agant; aut rursus, quomodo et 'l uousque animæ passiones vel appreltensiones immutent coψus， et in illud agant? Horum prius in re medica interdum tractari videmus;

at id ipsum se miris modis religionibus inseruit. Pharmaca. enim præscribunt medici, quæ morbis animæ persanandis inserviant, ut in cura'也.ionibus maniæ et melancholiæ; quinetiam medicinas porrigunt ad animum exhilarandum, ad cor muniendum, atque inde fortitudinem augen也皿， ad ingenium acuendum, ad memoriam roborandam, et sim诅a. At diætæ, et delectus ciborum et potuum，的乱hlutiones， e也 aliæ circa corpus I By "vlscerum pensllltas .. Bacon means tbelr not belng supported 命。m belo胃" but merely banglng from tbelr attacbmen tB. See, in lllustratlon of tbis pbrase, tbe 匈'Zva

S!llvarum (733).

LlB ER QUARTUS.

585

observantiæ, in secta Py也agoræorum， et in hæresi Manichæorum, et in lege Mahometi, omnem modum superant. 1 Ordinationes quoque legis cæremonialis 阅，nguinis et adipis esu皿 prohibente日， ac anima1ia munda ab immundis distinguentes (quatenus ad cibi usum), et plurimæ sunt et præcisæ. lmo Christiana 创es ipsa (quamvis a cæremoniarum nube libera et seren乱.) usum tamen retinet jejuniorum, abstinentiarum, et aliarum rerum quæ ad corporis macerationem et humiliationem spectant，也，nquam rerum non mere ritualium sed etiam 企uctuo­ sarum. A吨ui radix omnium hujusmodi præc咐ionum (præter ipsam cæremoniam, et exercitium obewentiæ) in hac re consi自由， de qua loquimur; nimirum , quod anima compatiatur corpori.~ ~i quis autem judicio infirmior e血timet istas ∞r­ poris in animam impre自siones aut immortalitatem animæ in dubium rev∞are aut imperio animæ in corpus derogare, levi dubitationi leve responsum suffecerit. Exempla petat vel ab infante in utero matri日， qui simul cum matris a他ctibus compatitur 3, et tamen e corpore matris SUo tempore excluditur; vel a monarchis, qui, licet potentes, a servorum impetu quandoque ~ectuntur， salva interim majestate sua regia. Jam quod ad partem reciprocam (de Anima 的 affectibu8 ejus in COrpU8 agentibus), illa quoque in medicina locum invenit. N emo enim medicus est paulo prudentior, quin Acciden'伽 Animi, ut rem maximi ad sanationes su嗣 momenti， quæque omnia alia remedia plurimum vel adjuvet vel impedi时， consideret et tracte t. At aliud quidpiam, quod huc pertinet, parce admodum, nec pro rei vel subtilitate vel u创ita旬" inquisitu皿 est; quatenus scilicet (missis affectibus) ipsa imaginatio animæ, vel c咿加tio perquam.舟α， et veluti 切 fidem quand，αm e:caltata, valeat ad immutandum corpus imaginant必? Quamvis enim vi皿 habeat ad nocendum manifestam, haud 饲皿en inde sequi阳r pari potentia præditum esse ad subveniendum; non magis hercle quam si quis concluseri飞 quonia皿 reperitur aliquis aër ita pestilens ut subito interimat, debere quoque esse aliquem aërem ita salubrem ut decumbentem subito restituat. Atque I All tbese are probabl)' surp晒ed b)' tbe Institutes of Menu, 50 far as tbey relate 切 tbe wa)' of llfe of the Brabmlns. 2 Tbe difliculty 01 conceiving tbe nature of tbe reclprocal Inftuence of tbe mlnd and body led to Its being altogetber rpjected by Malebranche and by Leibnltz. 8ee the TAeodi，臼ra 01 the latter for a statement of tbe tbree tbeories, namely tbat 01 phy. slcallnftuence, that of occasional causes, and that of pre咱øtabllshed barmon)'. • Havlng probahly， ωS. Tbom部 Aquinas tells us, the sa.me guar也an an gel. S幅 bis S. T. L 113. 5.

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DE AUGMENTIS SCIENTIARUM

hæc inquisitio nobilis profec协 esset u.sus; verum (ut ait Socr毗s) natatore Delio indige也 quia mergitur in profundo. 1 Rur8us inter has doctrinas de Fædere, sive consensihus animæ et cor. poris, non alia fuerit magis necessaria quam illa disquisitio de Sedibus propri汩 的 Domic出is quæ singulæ Animæ Facultate泪 habent in Corpore ejusque Organis. Quod genus scien'伽 W sectati fuerint，丑on desunt; sed quæ habentur in plerisque aut con衍over随 sunt aut leviter inquisita; ut m句jori diligentia e也 acumine opus sit. N a皿 senten'也 introducta a. Platone, qua Intellectus in Cerebro, ta.nquam in arce， ωH∞a阳 s est; Animositas (quam 也e 曲也 imperite Iracundiam vooavit, cum Tumori 前 Superbiæ sit propior) in Corde; Concupiscentia autem et Sensualitas in J ecinore; neque prorsus contemnenda 回t neque cupide recipienda. 2 RUrsU8, nec collocatio faculta.tum illarum intellectualium (Phan钮岳油， Rationis, Memoriæ) secundum Ventriculos Cerebri, erroris expers est. A也que doctrinam de Natura Hominis indivi锄， 800 e由.m de Fωdere Animi 的 Corporis， explicavimus.

CAPUT II. Partitio Doctrinæ ci1'ca αrpus Hom in.is in Medicinam, Cosmeticam, Athleticam, et V oluptariam. Partitio Medicinæ in Officia tria: viz. in Conservationem Sanitatis, Curationem Morborum, et Prolonga.tionem V加 : qttudque pars postrema de PrOl07伊h丽e Vìtæ di.庐饨'!JÌ debeat a. tluabus 1'6 liquis.

DOCTRINA cirωCorpus Hominis eandem recipi也 àivisionem" quam bona ∞'rp由is ipsius quibu8 mservit. Bona corporis humani q皿tωr sunt; Sanitas.. Forma sive Pulchritu巾， Vires, Voluptas. Totidem i岳阳r scientiæ; Medicina, Cosmet沁&， Athletica, et Voluptari a., quam Tacitus appellat e'l'ufli.胆m /u.xu侃S

Medicina. a.rs inprimis nobi1is, et ex gen町倒阳出a prosapia. secundum poetas. Illi enim introduxerunt Apollinem primarium medicinæ deum; cui 血ium dederunt .Æscula.pium, deum I 8 0c rates Î8 8aid to have remarked on a treatise by Heraclit邸， that it required a Delian diver. The remark has, however, a180 been 田cribed to Crates. 8ee Ðiog. Laert. U. 22. and 1][. 12. • 8ee the Timæu8, p. 71. • Tac. Ann. xvl. 18.

587

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itidem et medicinæ professorem; quippe cum 801 in naturalibus sit vitæ author et fons , Medicu$ ejusdem conservator et 阳，nquam scaturigo altera. At deculiI longe illustrius accedit medicinæ ex operibus 8ervatorÍs, qui e也 animæ et corporis medicus fuit; et sicut animam doctrinæ suæ cωlestis， ita ∞rpus miracu10rum suorum, objectum veluti proprium constituit. Nusquam enim legimus miraculum aliquod abωpatratum d饵 honores aut pecunias (præter unicum quo tributum redderetur Cæsari), sed tantum circa ∞'rpus humanum aut conservandum aut suetentandum aut persauandum. Su均ectum istud Medicinæ (Corpus nimirum Humanum) ex omnibu8 quæ natura procreavit maxime est capax remedii; 8ed vicissim illud remediu皿 ma到me est obnoxium errori. Eadem namque su'可 ecti eubt出t剧的 varie棚， ut magnam medendi facultatem præbet, sic magnam etiam aberrandi facilitatem. Quocirca, ' quema.dmodum ars ista (præ回rtim quo nunc habetur modo) inter præcipue conjecturales, ita inquisitio ejus reponenda est inter summe arduas et accura饵S. Neque prop也erea. cum Paracelso 1 et A1chymistis ita desipimus, ut putemus inveniri in corpore humano quæ eingu1is universitatis rerum speciebus (stellis, minera且bus， et alüs) l'espondeant, sicut illi fabulantur; leviter et crassa 1\缸nerva traducentes emb1ema il1ud veterum (quod homo esset Microcosmus sive epitome totius mundi) ad hoc commentum suu皿 Verum nihilominus huc res redit, ut (quod occ呻imus dicere) non inveniatur in也er ∞rpora naturali a. aliquod 饵m multipliciter compos比um quam COrpUS Humanum. Videmus enim herba.s et plaut础 ex terra et aqua nutriri; animalia ex herb汩 的企ucti­ bus; Hominem vero ex carnibus ipsorum anima1ium (quadrupedum, avium, piscium); etiam ex h四'bis， granis, fructibus, succis et liquoribus varüs; non sine mu1tiplici ∞mm垃tione， conditura, et præp缸'atione horum ∞rporum， priusquam homini sint in cibum. Adde quod animalibus vivendi modus sit simplicio乌 atrectusque qui in corpus 唔ant pauciores et ad unum fere modum operantes; ubi Homo locis habitationum, exercitationibu日1， a他ctibus， somno et vigil缸， vices prope in盘nitasv即ia­ rum mutationum subit. Usque adeo verum est, unam inter res cæteras Co.rporis Humani massam. maxime fì田menta脑m et 昭 plurimis c锢在m回ta.tam e附. At Ânima contm Bubstan创b rum est simplicissima，的 non ma1e ceciner江山e; J

See Dote 3. p. 339. -

J.

S.

588

DE AUGMENTIS SCIENTIARUM .Æ也ereum

一- purumque reliquit sensum, atque auraï simplicis ignem.1

U nde minime es也 mirandum， Anima皿目ic collocatam requiem non invenire; j皿饵a.xioma ill时， Mo阳m rerum extra locum esse rapidum, placidum in loco. Verum ut ad rem redeamu s. V:阳ia ista et subtilis Corporis Humani comp08让io et fabrica effecit, ut sit instar organi musici operosi et e.x:quisiti, quod h即monia sua facile e.x:cidit. Quare apud po勘a8， sum皿a ratione, Musica cum Medicina in Apollineωnjungitur; quia similis fere sit utriusque artis Genius; a'也que in eo consistat plane medici 。但cium， ut sciat humani corporis lyram ita tendere et puls町e ut reddatur concentus minime di8cors et insuavis. Ergo demum ista subjecti iuconstantia 的 varietas 町tem reddidit magis conjecturalem ; ars autem tam conjecturalis cum sit, locum ampliorem dedi也 non solum errori, verum 创 etiam impoω自饥uæ 况. Siqu 咀illem omnes aliæ pro 呼 'pemod 缸 .um 缸tωes e也 scie 阻 n时 ti抽æ 目 币此ut 切 e sua 创tñ e 缸伽lUC 沁 cti 伽 i沁 佣 o ne 句， noωn 盹 s uc ∞ ce 臼S8阳 Uat川 I

i始 ps阔 aa 嗨， ge 阻 :nd 缸i 剖 e t di，沁 .c钮 e nd 晶i facωul让t翩， non exi炕 阳 t 田 u 8 Cωau 础s棉 吼， m

commendat; gubernator navis clavi tenendi peritia, non e.x:peditionis 岛F 饥皿岛" se prob矶 At Medicus，的 fortasse politicus, vix habent actiones aliquωproprias quibus specimen artis et virtutis suæ liquido exhibeant; sed ab eventu præcipue honorem aut dedecus reportant, iniquissimo prorsus judicio. Quotus enim quisque novit, ægroto mortuo aut restit1邸" item republica stante vel labante, utrum sit res casus an cons出口 Fit itaque sæpisaime ut imposωr palmam，由tus censuram, referat. Quin ea. est hominum infirmitas et credulitas, ut sæpenumero agyrtam aut sagam doc阳 medico præponant. Quare poëtæ oculati plane et perspicaces fi时sse vident町" cum Æsculapio Circem sororem dederunt, utrumque e Sole progna.tum; sicut habetur in versibue; de .Æsculapio Phæbigena, Dle repe助。rem medicinæ talis et ar剧 F叫mine Phæbigenam Stygias detrusit ad undas ; ~ et similiter de Circe

,

Solis 缸ia，

Dives ina∞哩ssis ubi Solis 剑i晶 lucis Urit odoratam nocturna in lumina cedrum.3 Omnibus enim temporibus, fama et opinione vulgi, sagæ et medicorum quodammodo rivales 缸ere， et

anicub白的 impostores I

Virg. Æn. vi. 747.

I

Vlrg. .Æn. vu. 772.

S

Vlrg. Æn. vii. 11.

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589

de curationum celebritate cum iisdem fere certarunt. Ex hoc dic sodes quid sequitur? Nempe ut medici ita secum, quemadmodum Salomon in re graviori, Si unus et stulti et meus eventus erit, quid mihi prodest quod majorem sapientiæ dedi operam '1 1 Equidem medicis minus succenseo, si sæpenumero vacent alicui alteri studio quod adama.nt , magi目 quam arti suæ propriæ. lnvenies etenim inter eOB pO勘剧， antiquarios, critico目， rhetores, politicos，也.eologos， atque in iis artibus magis quam in professione propria eruditos. N eque hoc 缸， ut arbitror, quia (ut quidam dec1amaωr contra scientias medicis objicit) habeant quæ sibi obversentur objecta tam fæda et tristia, ut animum ad alia abducere Îis omnino sit OpUS; (nam qui homines sint niltil humαni a se alienum putent 勺) sed ob hoc ipsum de quo nunc agimus; nempe quod arbitrentur parum ipsis interesse vel ad existimationem vel ad lucrum, utru皿 artis suæ mediocri饵，tem an perfectionem in ea majorem 嗣sequantur. Morbi enim tædia, vitæ dulcedo, spei fal1剖ia， et ami∞rum commendatio, efficiunt ut homines facile in medicis qualibuscunque 量duciam collocent. 3 Verum si quis hæc attentiu8 perpend时" ea potius ad culpam medicorum quam ad culpæ excusationem spectant. N eque enim spem abjicere, sed vires potius intendere debuerant. Nam si cui placet observationem expergefacere 8Uam et p a.ulatim circumspicere, etiam ex exemplis obviis et familiaribus facile deprehendet quantum obtineat imperii Intellectus Subtilitas et Acumen in varletatem sive Materiæ sive FOl'mæ Rerum. Nil magis varium quam hominum facies et vultus; eorum tamen discrimina in盘nita retinet memoria; imo pictor ex pauculis colorum testis, acie oculi usus et vi phantasiæ et manus constantia, otnnium facies qui sunt, fuerunt, atque etiam (si coram repræsentarentur) qui 缸turi sunt, penicillo imitari ac describere posset. Humana voce nil magis varium; h吨jus tamen discrimina in singulis personis facile internoscimus; quinetiam non desunt moriones et panω­ mimi quidam, qui quotquot libuerit reddere sciunt et ad vivum exprimere. Nil magis varium quam soni articulati, verba scilicet; via tamen inita est, ea reducendi ad pauc嗣 liter邸 l\lphabeti. Atque illud verissimum est, non ex eo quod mens I

Ec坦les.

iI. 15.

Homo sum, humanl nlhll a me allenum puto."- Ter. Heauton , l 1.25. 9 "Tant que les hommes mourront et almeront à vlvre," Is the remark of a French writer, " le médecln sera ralllé et blen pay昌 .. t

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humana sit minus subtilis aut ca严x， perplexita饵s et a锦，talepsi嗣 in scie叫is plerumque provenire; sed ex eo potius, quod objectum nimis in remoto collocatum sit. Sicut enim sensus procul ab objecto dissitus plurimum fa1litur, debite appropinquatus non multum errat; i钮， fit in intellectu. Solent autem homines naturam tanquam ex præalta turri et a longe despicere, 的 circa generalia nimium occuparl; quando si descendere pl aøuerit，的 ad particularia accedere, resque ip朋.s attentius et diligentius inspicere, magis vera et utilis fieret comprebensio. Itaque hujU8 incommodi remedium non in eo solum est, ut organum ipsum vel acuant vel roborent, sed simul ut ad objectum propius accedant. Ideoque dubitandum non est quin si medici, missis paulisper isti日 generalibus， naturæ obviam ire vellent, compotes ejus 量erent， de quo ait poë钮， Et quoniam variant morbi, variabimus artes ; 1\'lille mali species, mille salutis erunt.l Quod eo magis facere debent, quia philosopbiæ ipsæ quibus innituntur medici，阳 m的，hodici sive cbymici, (medicina 则em in philosopbia non fun也饵 res infirma 倒也) pa时 revera sunt. Quare si nimis generalia, licet vera forent, boc vitium babeant, quod non bene homines ad actionem deducant; certe majus est periculum ab illis generalibus quæ in se falsa sunt, atque 10ω deducendi sedùcunt. Medicina i:岳阳 (uti perspe血us) adhuc 毗始r compara'饵 e盹 ut fue出 magis osten伽细 quam elabora恤" etiam magis 哟， borata quam amplificata; cum labores in eam insumptLpotius in circulo quam in progressu se exercuerint. Plurima enim in ea video a scriptoribus iterata, addita pauca. Eam in tres pa此es dividemu日， quæ tria ejus 0血cia nominabimus. Primum est Conservatio Sanitatis; secundum Curatio Morborum; tertium Prolongatio Vitæ. At istud postremum non videntur medici tanquam partem principalem artis suæ agnovisse, ven皿 idem reliquis duobus satis imperite immiscuisse. Pùtant enim, si propulsentur morbi antequam in~ruant， et curentur postquam invaserint, prolongationem vitæ ultro sequi. Quod licet minime dubium 此" tamen p前um acute prospiciunt horum utrumque ad morbos tantum pertinere, et ad eam solummodo vitæ prolongationem quæ a morbis abbreviatur et intercipitur. A也qui filum 1 Bacon here pr{)bably lutentlαnally deviates from the orlgioBl, in which the ftrst line is, Et quonlam variant animi, variamus et artes. Vide Ovid. Re7Md. Am町.525 ，

,

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591

ipsum vitæ producere, ac mortem per resolutionem simplicem et atrophiam senilem sensim obrepentem ad tempU8 summovere, argumentum est quod nemo ex medicis pro dignitate tractavit. N eque vero subeat animos hominum il1e scrupulu日， ac si hæc res fato et Divinæ Providentiæ commissa in artis officium et munus jam primum a nobis revocaretur. Providentia enim pr∞uldubio mortes quascunque, sive ex violentia sive ex morbis sive ex decursu ætatis, pariter regit; neque tamen ideo præventiones et remedia excludit. Ars autem et industria humana naturæ et faωnon imperan飞自ed subministrant. Verum de hac p旧te paulo post dicemus; hæc tantum interea præfati, ne quis tertium istud 0伍cium medicinæ cum duobus prioribus (quod fere adhuc factus est) imperite confundat. Quod ad officium tuendæ sanitatis attinet (ex 0血ciis prædic出 Medicinæ primum), multi de eo scripserUI叽 c佣um in alii切s rebus自 sa 低 .ti自 lmpe 町 :ritωe， 阳 t um 剖 n11ml讪 um(u 时t ar由 bi让tramu 盯11'吟 r吟) 岛 delec饨i ciborum, minus quam pa町r est quant出 i批taω.ti eorum, 衍 tri沁 .bu 时 lent 此.t刨 e s. Quin et in quantitate ipsa, tanquam philosophi morales, mediocritatem nimis laudarunt; cum et jejunia in consuetudinem versa et victus liberalis cui quis assueverit melius sanitatem 侃侃ntur quam istæ mediocritates quæ Na.turam ignavam fere reddun、 neque excessus neque indigentiæ cum opus 缸erit patientem. Exercitationum autem species quæ in sanitate tuenda plurimum pollent, nemo ex medicis bene dis也xit aut annotavit; cum vix inveniatur aliqua inclinatio in morbum quæ non exercitatione quadam propria corrigi possi也 Morbis renum globorum lusus convenit, puImonum sagittatio, stomachi deambulatio et gestatio, atque aliis aliæ. Verum cum hæc pars, de Valetudinis Conservatione, secundum totum tractata sit, defectus minores persequi non est nostri instituti. Quod vero ad Curationem M切如rum attinet, i1la demum p町s est Medicinæ in qua plurimum laboris insumptum est, licet fruc饨 satis 也enui. Continet autem d∞trinam de morbis quibus corpus humanum subjicitur; UD乱 cum eorundem causi日， symptomatibu日， et medelis. In hoe secundo 4)值cio medicinæ, wulta. sunt quæ desiderantur. Ex his pauca sed maxime insignia proponemu日， quæ enumerasse satis duxerimuB absque aliqua ordinis aut methodi lege. Primum est, intermissio diligentiæ illius Hippocratis, utilis admodum et accuratæ, cui moris erat narrativam componere casuum circa ægr。如s epecialium; referendo qualis fuisset morbi

592

DE AUGMENTIS SCIENTIARUM

natura, qualis medicatio, qualis eventus. 1 Atque hujus rei nactis nobis jam exemplum tam proprium atque insigne, in eo 8cilicet viro qui tanqua皿 parens artis habitus est, minime OpU8 erit exemplum aliquod forinsecum ab alienis artibus petere; yeluti a prudentia jurisc佣自ulωrum， quibus nihil antiquius quam i1lustriores casus et novas decisiones scriptis mandare, quo melius se ad futuros casus muniant et instruant、 Istam proinde Continuationem Medicinalium Narrationum desiderari video; præse此im in unum corpus cum diligentia et judicio digestam; quam 恤men non intelligo ita fieri debere amplam, ut plane vulgata et quæ quotidie obveniant excipi前 (id enim infinitum quiddam esse也 neque ad rem); nec rursus tam angustam, ut solummodo m让抽出a et stupenda (id quod a nonllullis factum est) complectatur. Multa enim in modo rei et circumstantiis ejus nova sunt, quæ in genere ipso nova non sunt. Qui autem ad observandum adjiciet animum, ei etiam in rebus quæ vulgares viden饥lr multa observatu digna occurrent. ltem in Disquisitionibus Ân atomicis fieri solet, ut quæ corpori humano in universum competant, ea diligentissime usque ad curiositatem et in minimis quibusque notentur; at circa varietatem quæ in diversis ∞rporibus reperitur, medicorum diligentia fatisci t. Ideoque Ana切miam Simplicem luculentissime tractari 则ero， Anatomiam Comp缸翩皿 desi. derari statuo. ' Partes enim singul嗣 recte persorutant旧 homines, earumque consistentias, figur脯， situ日; sed illarum p削，ium diversam in diversis hominibus figuram et conditionem minus observant. A饨ue hujus omissionis causam non aliam esse arbitramur, quam quod ad primam inquisitionem inspectio unius aut alterius ana旬国德国u坦cere possit; ad posteriorem vero (quæ comparativa es也 e也 casum recipit) necesse est ut plurimarum dissectionum attenta et perspicax observatio adhibeatur. Prior etiam res est, in qua homines docti in prælectionibus sui目前 in cætu astantium se jactare possunt; at secunda ea est, quæ tacita et diutina experientia tantum acquiri potest. Illud interea minime dubium es也 quod internarum partium figura et struetura parum admodum externorum membrorum varietati et lineamentis cedat; quodque eorda aut jecinora aut ventriculi 臼m dissimilia sint in hominibus, quam I See 1lippocrates De Epide四ii8， of which however, only the first and third books nPllear to be his. Tbe other fìve àlso contain a varletÝ of C嗣es.

LIBER QU ARTUS.

593

aut frontes aut nasi aut aures. Atque in hi8 ipsis di他rentiis partim卫 internarum reperiuntur sæpius causæ continente8 I multorum morborum; q uod non attendentes medici humores interdum minime delinquentes criminantur; cum ipsa mechanic.a n pa悦is alicujus fabrica in culpa sit. 1n quorum morbo 盯rum cura 呻 0pera lud 叫 di阳 饥u t 盯 阳伽 1r 马叽， 8i adhibe 棚 ant阳 a缸 旧 ur med 舱 i沁出 inæ 山 al让.lteωerant伽 臼s (qφ e 仰 w 伊 旧11 u 山 1:1 归 res alt饨e盯 伽r阳 ationem non reci与 pi炕均 t吟); sed eme时乱 anda res est, et accommodanda seu pallianùa per victus regimen et medicinas familiares. Similiter, ad Anatomiam Comparatam pertinent accuratæ observatione8 tam humorum omnigenum, quam vestigiorum et impressionum morborum in corporibu8 variis dissectis. Etenim Humoreà in anatomü8 tanquam purgamenta et fastidia fere prætermi伪i solent; cum tamen inprimis necessarium sit not乱，re quales et qu缸n multiplices sint humorum differentium species (non nimium in hac re tribuendo divisionibus eorum receptis) qui in eorpore humano aliquando inveniantur; et in quibus cavitatibus et receptaculis quilibet ipsorum sede8 et nidulo8 suos 岳gere potissimum soleat; quoque juvamento, aut damno; 也tque hi8 similia. 1tidem vestigia et impressione自 morborum，的 interiorum partium ab üs læsione!! et deva矶时iones， in diversis anatomiis cum diligentia notanda; nempe apostemata, ulcera, solutiones continuitatis, putrefactione9, exesiones, consumptiones; rur8u8, contraetione8, extensiones, convulsiones, luxatione8, dislocationes, obstructiones, repletione8, tumores; una cum omnibus materüs præternaturalibus quæ in corpore humano inveniuntur (veluti calculi8, carnositatibus, tuberibu8, vermibu8, e山ujusmodi); hæc (i吨uam) omnia, et hi8 similia, per eam quam diximus Anatomiam Comparatam et multorum medicorum experimenta in unum ∞11a饨， magna eum cura perquiri et componi debent. Ät Varietas ista Åccidentium in Anatomicis aut perfunctorie tractatur, aut 8ilentio præteritur. De illo vero altero detectu circa Anatomiam (nempe quod non fieri consueverit in corporibus vivis) quid attinet dicere? Res enim hæc odiosa et barbara, et a Celso recte damna.饵 2 Neque tamen illud minus verum est (quod annotatum fui也 I This phrase is taken from Celsus: "Igitur hi q ui rationalem medicinam profitentur hæc necessaria esse proponunt: Abditarum et morbos continentium causarum notltlam , deindc evidentium，"执一 α18剧， Præfatio. • "Incidere autem vlvorum co吨。ra et crudele et supervacuum es t." - Ce18时，

Præfatio. VOL.I.

QQ

594

DE AUGMENTIS SCIENTIARUM

a priscis) poros complures et meatus et pertusiones, quæ sunt ex subtilioribus, in anatomicis dissectionibus non comparere; quippe quæ in cadaveribus occluduntur et latent; cum in viventibus dila旬ntur， et possent esse ∞nspicui. 1 ltaque ut et usui consulatur simul et humanitati, non est omnino 叫 ici­ enda Anatomia Vivorum , neque ad fortuitas chirurgicorum inspectiones (quod Celsus fecit) remittenda; cum hoc ipsum bene expediri possit per dissectionem brutorum vivorum quæ, non obstante suarum partium dissimilitudine ab humanis, huic inquisitioni adhibito judicio satisfacere possint. 2 ltem in inquisitione illorum de Morbis, inveniunt morbos complures quos insαnabiles decernunt, alios jam inde a principio morborum, alios post 臼lem quampiam periodum. lta ut L . Syllæ et Triumvirorum proscriptiones res nihili fuerint præ medicorum proscriptionibus, per quas tot homines iniquissimis edictis morti dedunt; quorum tamen plurimi minore cum di血cultate evadunt, quam illi olim inter proscriptiones Romanas. N eque igitur dubitabo inter Desiderata reponere opus aliquod de Curationibus Morborum qui habentur pro Imanabilibus; ut evocentur et excitentur medici aliqui egregü et rnagnanimi, qui huic operi (quantum largitur natura rerum) incumbant; quando hoc ipsum, istos morbos pronunciare insanabiles, neglectum et incuriam veluti lege sanciat, et ignorantiam ab in缸nia eximat. ltem, ut paulo ulterius insistam; etiam plane censeo ad o岱cium medici pertinere, non tantum ut sanitatem restituat, verum etiam ut dolores et cruciatus morborum mitiget; neque id ipsum solummodo cum illa mitigatio doloris, veluti symptomatis periculosi, ad convalescentiam 也ciat et conducat; imo vero cum, abjecta prorsus omni sanitatis spe, excessum tantum præbeat e vita magis lenem et .placidum. Siquidem non parva est fælicitatis pars (quam sibi tanωpere 1. 'l'his difficulty is almost entlrely removed by the perfection to which the art of maklng anatomical preparations has been brought. Berengario of Carpl, who died at Ferrara in 1550, is said to have been the first person who made use of Injections in order to render the veôsels vislble. He employed water (probab1y coloured) for this purpose. Swammerdam w踊 the fir5t to loject with wax. In one branch of anatomy, namely the doctrlne of the deve10pment of the osseous parts , the use of madder in the 岛od of the Ii vlng anlma1 ha.s led to very curious res u1ts. It stains the portlons of bone deve10ped during its use of a l> right red. Duhamel was the first to use thls means of studylng the growth of bone. F10urens bas a1so employ~d it. 2 Even this in the extent to which it bas been carrled appears to stand much ln nred of 3n apology; and It is.satisfactory' to 由 nd that one of our best anatomists seems o think so. 1 refcr to Drodic's PhysiutogÎcal Enquiries.

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595

prec町i

eolebat Auguetus Cæsar) il1a Eutltanasia 1; quæ etiam observata est in excessu Antonini Pii, quando non ta皿 mori videretur quam dulci et alto sopore excipi. Scribitur etiam de Epicuro, quod hoc ipsum sibi procuraverit; cum enim morbus ejus h乱，beretur pro desperato, ventriculum et sensus meri largiore haustu et ingurgitatione obruit; unde illud in ep喀rammate， 一-

hinc Stygias ebrius hausit aquas. 2

Vino scilice也 Stygii laticis amaritudinem sustulit. At nostris temporibus medicis quasi religio es也 ægrotis postquam deplorati sint assidere; ubi meo judicio, si officÎo suo atqu巳 adeo hum anitati ipsi deesse nolint, et artem ediscere et diligentiam præstare deberent, qua animam agen饲s fac诅us et mitius e vita demigrent. Hanc autem part冶m， inquisitionem de Euthanasia Exteriori (ad differentiam ejus Euthanasiæ quæ animæ præparatione皿 respicit) appellamus, eamque inter Desiderata repommus. ltem in Curationibus Morborum illud generaliter desiderm'i reperio; quod medici hujusce ætatis, licet Generales Intentiones Curationum non male persequantur, Particulares tamen Medicinas quæ ad curationes morborum singulorum proprietate quadam spectant, aut non bene norunt aut non religiose observant. N am medici traditionum et experientiæ probatæ fructum magistralitatibus suis destruxerunt et sustulerunt; addendo et demendo et mutando circa medicinas, prout iis Iibitum fuerit; et fere pharmacopæorum more 伊id pro quo substituendo; ita superbe imperantes medicin珑， ut medicina non amplius imperet morbo. Demptis enim Theriaca et Mithridatio et fortasse Di础cordio et Confectione Al kermes 3 et paucis aliis medicini日， ad nulla fere certa ph即maca se religiose " Fere quoties audi回et clto ac nullo rruciatu defunctum quempiam sibi et suis IT!a. V simUem (h∞ enim et verbo uti 四!ebat) precabatur." 一 Suet. in Aug.

Eû8IlVIl

c.99.

And so wben life's sweet f油le ends Hi8 盹ul and body part like friencls , No qu盯rel乌 murmurs - no delay Aki悟， a 8igb, and tben away. CaASHA W: Lines prc6xed to the Englisb translation of Corllaro. 2 See for tbls story Dlog. Laerιx. 16.; the words quoted ar t' the end of the modern Latin verslon of an epigram there given. Tbe original contalns notbing which corr四ponds to the word ebri肘， wbich ln tbe more recent editions of Diog. Lael.t. is replaced by læt￥ius. Gassendi in bis essay on Epicurus substitutes protiTlU s. S Theriaca，台om which treacle Is acormpt!on, is tbe name of a nostrum inventcd by Andromachus, who was llhvslc!an to Nero. For an account of tbe bistory and compositioll QQ 2

596

' DE AUGMENTIS SCIENTIAR UlI

的 severe astringunt. N am medicamenta 诅a quæ in 0面ciw nis prostant venalia, potius in promptu sunt ad intentiones generales, quam accommodata et propria ad curationes particulares; siquidem speciatim nullum morbum magnopere respiciunt; 而rum generatim ad obstructiones aperiendas, concoctiones confortandall, intemperies alterandas pertinent. Atque hinc præcipue fit, ut empirici et vetulæ sæpenumero in curandis morbis fælicius operent盯 quam medici eruditi; quia medicinarum probatarum confectionem et compositionem fideliter et scrupulose retinent. Equidem memini medicum quendam apud nos in Anglia, practica celebrem, religione prope J udæum, librorum lectione tanquam Arabem, solitum dicere, Medici vestri EU7叩æi sunt quidem viri docti: sed non norunt part化ulares curationes mOl'borum. Quinetiam idem ludere solebat, parum decore, dicendo, Medicos nostros simi-

les esse

斗iscopis:

ligandi et solvendi claves

hα阳，

et nihil

αmplius.

Sed ut serio quod res est dicamus; plurimum referre censemus, si medici aliqui, et eruditione et practica insigniores, opus aliquod con盘ciant de medicinis probatis et experimentalibus ad morbos particulares. Nam quod speciosa quis ratione nixus existimet decere medicum doctum (habita ratione complexionis ægrorum, ætatis, tempestatis anni, consuetudinum, et hujusmodi) potius medicinas ex tempore aptare, quam certis aliquibus præscriptis insistere; id fallax res est, et experientiæ non satis attribuit, judicio plus nimis. Sane quemadmodum in republica Romana cives erant utilissimi et optime compositi qui aut con8ules populo favebant, aut tribuni in p脏tes senatus inclinabant; i钮. in hac materia de qua agimus medicos eos probamus qui aut in ma，伊a eruditione traditiones expeiientiæ plurimum faciunt, aut in practica insigni m.ethodos et generalia artis non aspernantur. Modificationes vero medicinarum (si quando sit opus eas adhibere) potius in vehiculis earum exercendæ sunt, qua皿 in ipso corpore medicinarum; in quo n诅 novandum， absque evidenti necessitate. Hanc igitur partem, quæ de Medicinis Authenticis et Positivis tract剖， deside1'αri statuimus. Res autem est, quæ tentari non mithridaticum , see CeJs us, v. 23. 'fhe invention of what was called dlascordlum Is ascribed to Fracasto白血， who speaks of it 副 "DI瞄cordlum nostrum .. in his De Cont. Morb. Cur. iii. 7. The confection of Alkermes In Its origln a1 form seems to have been invented by Mesné, an Arabian physician. About Bacon's tlmc what w国 called mineral kerrnes, which WRS a prcp盯Il.tlon of antlmony, was a popular medicine , but It s probable that he here refers either to the confectlon of Mesné or to 四me modi6ca. tion of it.

。f

UßER QU ARTUS.

597

debet absque acri et severo judicio. et tanquam in synodo medicorum selectorum. Item inter præparationes medicinarum, mirari subit (præ回 sertim cum Medicinæ ex Mineralibus a Chymicis in tantum evectæ et celebratæ sint 1, cumque tales medicinæ 恼tius adhibeantur ad exteriora quam intro sumantur) neminem adhuc Ín ventum, qui per artem Therma.s Naturales 的 Fontes Medicinales imitari annixus fuerit; cum tamen in .confesso sit thermas illas et fontes virtutes suas ex venis mineralium , per quas permeant, nancisci; quineti a.m, in manifestum hujus rei documentum, bene norit humana industria discernere et distÍnguere per separationes quasdam ex quo genere miner喝lUm hujusmodi aquæ in盘ciantur; veluti an ex sulphure, vitriolo, chalybe, aut aliquo simili? Quæ naturalis aquarum tinctura, si ad artificiosas compositiones reduci posset, fuerit in potestate hominis et plura genera earum prout usus postulat e值cere， et temperamentum ipsarum pro arbitrio regere. Hanc igitur partem, de Imi钮，tione N aturæ in Balneis Artificialibus (rc p1'oculdubio et utili et in promptu) desiderari censemus. Ne vero 8ingula scrupulosius exequamur quam vel instituto nostro vel hujusce tractatu8 naturæ conveni也 claudemus hanc partem ' defectus alterius cujusdam enume1'atione, qui maximi nobis videtur momenti; nimirum quod medendi ratio, quæ obtinuit, sit nimio plus compendiosa quam ut insigne aliquid aut arduum p1'æstare possi也 Etenim judicio n08t1'o opinio fuerit magis blanda quam vera, si quis existimet medicamentum aliquod ta皿 potens aut fælix fieri p08se, ut usus ejus simplex curationi alicui grandiori su值ciat. Mirabilis profecto foret oratio quæ pronunciata, aut etiam sæpius repetita, vitiuI1l aliquod animo penitus insitum aut inveteratum co1'rigere aut 切Uere possit. Longe certe abest. Verum quæ in natura eximie possunt et pollent, sunt ordo, p1'osecutio, series, vicissitudo 町tificiosa. Quæ, licet majus quoddam in præcipiendo judicium majoremque in parendo constantiam requirant, tamen effectuum magnitudine abunde rem compensant. Etsi aute l1l ex opera medicorum quotidiana, quam invisendo, assidendo, præscribendo, ægrotis præstant, putaret quispiam haud segniter ipsos curationem persequi atque in eadem certa quadam via I Tbe school of mediclne of whlch Paracclsus was the head distlngulsbed Itselffrom the GaJenlsts, who had cbíefty recourse to vegetaùle dec时tlons and lnfusions, by the use of mìncral medicines. Tbis school has been called that of the Iatro- chemists.

QQ

8

598

DE AUGMENTIS SCIENTIARUM

insistere; tamen si quis ea quæ præscribere et ministrare soleant medici acutius introspiciat, inveniet pleraque vacillationis et inconstantiæ plena, et q uæ ex 切mpore excogiωntur et in mentem illis veniant absque certo aliquo aut præviso curationis tramite. Debuerant autem etiam ab initio, post morbum bene perspectum et cognitum, seriem curandi ordinatam meditari; neque ab ea absque gravi causa discedere. Atque sciant pro certo medici, posse (exempli gratia) tria fortasse aut quatuor medicamenta ad morbum aliquem gravem curandum recte præscribi, quæ debito ordine et debito intervallo sump饵 curationem præstent; quorum singula si per se tantum sumerentur, aut si ordo inverteretur, aut intervallum non servaretur, fuerint prorsus nocitura. Neque 饵men id volumu日， ut omnis Bcrupulosa et superstitiosa curandi ratio in pretio sit tanquam optima (non magis quam omnis via arcta via si也 ad cælum): verum ut æque recta sit via, ac arcta et difficilis. Hanc autem partem, quam Filum Medicinale vocabimus, desiderari ponimus. Atque hæc illa sunt, quæ in doctrina medicinæ de Curatione Morborum desideramus; nisi quod restet unicmn, quod pluris est quam illa omnia. Desidel'atur nimirum Philosophia N aturalis Vera et Activa, cui Medicinæ scientia inædificetur. Cæterum illa non est hujusce tractatus. Tertiam partem Medicinæ posuimus illam de Prolongatione Vitæ , quæ nova est, et desideratur; estque omnium nobilissima. Si enim tale aliquid inveniri possit, llon versabitur tantum medicina in curationum sordibus, nec medici ipsi propter neces8itatem solu日lmodo honorabuntur; 自ed utique propter donum mortalibus ex terrenis qu嗣i maximum , cujus poterint esse secundum Deum dispensatores et administri. Licet enim Mundus ' homini Christiano ad Terram Promissionis contendenti tanquam Eremus siιtamen in Eremo ipso profiscentibus calceos et vestes (corpus scilicet nostrum, quod animæ 10co tegminis est) minu8 atteri, Gratiæ Divinæ munus quoddam æstimandum. Hac de re, quia est ex optimis, eamque inter Desiderata posuimus, ex more nostro et Monita dabimus e也 lndicia et Præcepta. Primo monemus, ex scriptoribus circa hoc argumentum neminem esse, qui aliquid magni, ne dicamus aliquid sani, repererit. Aristoteles certe commentarium de hoc edidit perpusillum, in quo nonnihil inest acuti; quod ipse omnia esse vult, ut solet. 1 Aristotle's tract De LOllg. &' Brev, Vitæ , which, as Bacon remarks, is very brief

J.I ßER QUARTUS.

599

At recentiores tam oscitanter et superstitiose de hoc scripserunt, ut argumentum ipsum ob eorum vanitatem 饵nquam vanum et vecors h乱，beri cæperit. Secundo monemus, ipsas intentiones quæ huc spectant medicorum res nihili esse，的 cogitationes hominum a re potius abducere quam versus e归n dirige r.e. Ser咀ocinantur enim , mortem in destitutione calidi et humidi consistere; debere itaque calorem naturalem confortari, humorem autem radicalem foveri. Perinde ac si hæc res jusculis, aut lactucis et malvis, aut amydo 1, aut jujubis, aut rursus aromat品us， aut vino generoso, aut etiam spiritu vini et oleis chymici c on:fi ci possit; quæ omnia obsunt potius quam prosunt. Tertio monemus‘ ut homines nu!!:ari desinant. nec tam faciles '巴' sint ut credant grande illud OpuS , quale est natm功 cursum remorari et retrovertere , posse haustu aliquo matutino aut usn 乱licujus pretio日æ medicinæ ad exitum perduci; non auro potabili, non margaritarum essentiis, et similibus nugis; sed ut pro certo habeant Prolongationem Vitæ esse rem operosam, et quæ ex compluribus remedüs atque eorum inter se connexione idonea cons旬t. 2 Neque enim quisquam ita stupidus esse debet , ut credat quod nunquam factum est adhuc, id 盖eri jam posse, uisi per modos etiam nunquam tentatos. Quarto monemus, ut homines 岳阳 animadvertant et disti l1guant circa ea quæ ad vita皿 sanam， et ea quæ ad vitam longam, conferre possunt. Sunt enim nonnulla quæ ad spirituum alacritatem, et functionum robur, et morbos arcendos prosunt; quæ tamen de summa vitæ detrahunt , et atrophiam senilem absque morbis accelerant. Sunt et alia quæ ad prolo11gationem vit纪 et atrophiam senilem longius summovendam j盯ant; sed tamen 110n us盯pantur 乱，bsque periculo valetudinis, adeo ut qui iis utentur ad prolongationem vitæ debeant simul incommodis occurrere, quæ alioquin ex eorum usu supervenire possint. Atque Monita hactenus dedimu8. relates to the length of Iif坦。f all kinds of animals, and even of plants. Sanchez , a Spanish physìcìan, who wrote a treatise on the same subject, thus remarks on Aristot1 e's: " Adeo long，占 breviterque dlsseruìt Aristoteles, ut mirum sit tantum phllosophum tam indlgllè rem hanc tractâsse." Not long before the publicatíon of the .De AU!1' mentis, the Methusa7a Vivax of Dornavus was printed at Hano\'er; it contains an inquiry as to the C1IU町S of antediluvian longevity; Dornavus refutes the notioll that the years in which the ages of the Patriarchs 8re stated are in reality only lunations , by refe l'l'ing to their ages wben their first.Þern son运 were begotten. 1 Thìs is manifestly a mistake for α mylo. Amylum, or starch , is mentioned by Celsus 1IS one of the " cibi lenes.'-' ~ Tbe matter is much simplified by the Schola Salernitana: " Cur morlatur homo cui sa1 via cresclt ln horto ?" Re!limen Sani/lI lis QQ 4

600

DE .A UGMENTlS SCIENTIARUM

Quod ad lndicia attinet; tale hujus rei (quam animo metÍmur) pl础ma est. Conservant盯 re8 et durant duobus modis; aut in Ideutit时e sua, aut per Reparationem. ln Identitate sua, 的 mU8ca aut formica in succino; 盘08 aut pomum aut lignum in conservatorÎÏs nivalibus; cadaver inter balsama. Per Reparationem, ut in :B.amma，的 in mechanicis. Operanti ad Prolong前ionem Vit键时roque genere utendum est (副司unc饵 mmus possunt), corpusque humanum con5ervandum, quemadmodum Inanimata conservantur, ac rursus quemadmodum Flamma conservatur, ac denique quadantenus ut Mechanica conservantur. l 皿 vit乱m intentiones; RetardaTres igitur sunt ad prolongan也 tio Consumptionis, Probitas Reparationis, e也丑enovatio ejus quod cæpit veter崎cere. Consumptio fì.t a duabus Deprædationibus; deprædatione spiritus innati, et deprædatione aëris ambientis. Prohibitio utriusque duplex; aut si agentia i1la fiant minus prædatoria, aut si patientia (succi scilicet COl'POriS) reddantur minus deprædabilia. Spiritus fit miuus prædatorius, 5i aut substantia densetur, ut in usu opiatorum et nitra切rum， et in contristationibus; aut quantitate minuatur, ut in diætis Pythagoricis et MonasticÌs; a时; motu leniatur, ut in otio et tranqui1litate. Aër ambiens 缸 minus prædatorius, si aut minus incalesca.t a radiis solis, ut in regionibus 企igidioribus， in speluncis, in montìbus, et columnis anachoretarum; aut summoveatur a ∞p pore, ut in cute densa, et in plumis avium, et in usu olei et unguentorum absque aromatibus. Succi corporis redduntur minus deprædabiles, si aut duri facti sint, aut roscidi sive oleosi. Duri, ut in victu aspero, vita in frigido, exercitationibus robustis, balneis quibusdam mineralibus. Roscidi，的 in usu dulcium, et abstinentia a salsis et acidis, et maxime omnium in 切li mistione potu日， quæ sit partium valde tenuium et subtilium, absque tamen omni acrimonia aut acedine. Reparatio 缸 perA卫menta. Alimentatio autem promovetur quatuor modis: per concoctionem viscerum ad extrusionem alimenti, ut in confortantibus viscera principalia; per excÌt.-'ttionem partium exteriorum ad attractionem alimenti, ut exerdtationibus et fricationibus debitis, atque unctionibus quibusdam et balneis appropriatis; per præparationem alimenti ipsiu日，时 facilius se insinuet et digestiones ipsas quadantenus anticipet, ut in val' iis et artificiosis modis cibi condiendi, potus miscendi, panis fermentandi , et horum trium virtutes in unum redigendi; per confortationem ipsius ultimi actus assimilationis, ut in somno

L Iß ER QUARTUS.

601

tempestivo, et applicationibus quibusdam exterioribus. Renovatio eju自 quod cæpit veterascere 缸 duobus modis: vel per intenerationem habitus corporis ipsiu日， ut in usu malacissationum ex balneis, emplastris, et unctionibus, quæ talia sint ut imprimant, non extrahant; vel per expurgationem succi veteris, et substitutionem succi novi，的 in tempestivis et repetitis purgationibus, sanguinis missionibus, et diætis attenuani品us， quæ florem ∞rporis restituunt. Atque de Indiciis hactenus. Præcepta, quanquam ex ipsis Indiciis plurima possint deduci , tria tamen vel叫 præcipua subjungere visum est崎 Præcip加U8 primo, ut prolongatio vitæ expectetur potius a diætis statis quam a regimine aliquo victus fam丑iari， aut etiam a medicamentorum pa.rticularium excellentia. Etenim quæ tanta v泊ute pollent ut naturam retrovertere valeant, fortiora plerumque sunt et potentiora ad alterandum quam ut simul in aliqua medicina compo币， multo minus in victu familiari inωrspergi possint、 Superest itaque ut seriatim, et regulariter, et ad tempora certa 创 vicibus certis recurrentia, adhibeantur. Secundo præcipimus, u也 prolongatio vitæ expectetur potius ab operati,one in spiritus, et a malacissatione partium, quam a modis alimentandi. Etenim cum corpus humanum ejusque fabrica (missis ex切rnis) a tribus patiatur, spiritibus scilicet, p即tibus， e也 alimentis; via prolongationis vitæ per alimentandi modos longa est, atque per multas ambages et circuitus; at viæ per operationes super spiritus e也 super p町tes multo breviores sunt, et quibus citius ad finem desidera饥lffi pervenitur; eo quod spiritus subito patiantur e也 a vaporib囚的 ab affectibu日， quæm让is modis in eos possunt; partes item per balnea aut unguenta aut emplastr毡， quæ subitas etiam impressiones faciun t. Tertio præcipimus, quod malacissatio partium per exterius fieri debet per Consubstantialia, Imprimentia，的 Occludentia. Consubstantialia enim benevolo p乱，rtium amplexu libenter excipiuntur, et proprie malacissant. Imprimentia autem et virtutem malacissantium, tanqua皿 vehicula， facilius et altius deducunt, atque ipsa pa.rtes nonnihil expandunt. Occludentia autem virtutem utrorumque retine时 的 paulisper figunt, et perspirationem, quæ est res malaci酬，tioni opposita (quia hu国­ dum emittit), cohibent. ltaque per hæc t血， (sed potius ordine dispo巾的 succedentia， quam com皿x饵，) res absol世tt皿 In­ terim in bac parte monemus, non eam esse intentionem malacissationis ut nutriat partes per exteriu日， sed tantum ut eas reddat

602

DE AUGMENTIS SCIENTIARUM

magis idoneas ad nutriendum. Quidquid enim magis aridum est, minus est activum ad assimi1andum. Atque de Prolon伊p tione Vitæ, quæ est pars tertia Medicinæ noviter ascripta, hæc dicta sint. I Veniamus ad Cosmeticam, quæ ce此e p町tes habet ci说les， partes rursus effæmina饵目. Corporis enim munditia et decor honestus recte exis出latur promanare a modestia quadam morum, et a reverentia; inprimis erga Deum, cujus creaturæ sumus; tum erg a. societatem, in qua degimus; tum etiam erga nosmetipsos, quos non minus, imo magi日， quam alios revereri debemus. Verum adulterina illa decoratio, quæ fucos et pigmenta adhibet, digna certe est illis defectibus qui eam semper comitantur; cum non sit aut ad fallendum satis ingenios乱" aut ad utendum satis commoda, aut ad sa1ubritatem satis tuta et innocua. Miramur autem pravam hanc consuetudinem fucandi leges censorias, tam e∞:lesiasticas quam civiles, (quæ alias in luxuriam circa vestes aut cultus capillorum effæminatos admodum 缸erint severæ) ita diu fugis盹 Legimus certe de J ezabele, quod pigmentis faciem obliverit; verum de Esthera et Juditha nil tale perhibetur. Pergamus ad Athleticam. Eam sensu intelligimus paulo largiori, quam accipi consuevit. Huc enim referimus, quidquid versatur circa concilianùam qualemcunque (quam corpus humanum su呻it) Habilitatem; sive sit Agilitatis，由e Tolerantiæ. Quarum Agilitas duas habet partes, Robur et Velo巳1tatem; ac Tolerantia itidem du乱s， vel Indigentiarum Naturalium Patientiam, vel in Cruciatibus Fortitudinem. Quorum omnium videmus sæpenumero exempla insignia, in practica funambulo-:rum; in duro victu hominum quorundam barbarorum; in stupendis viribus maniacorum; e也 in constantia nonnullorum inter exquisita tormenta. Imo si aliqua alia reperiatur facultas quæ in priorem partitionem non cadit (qualis in Urinatoribus sæpe conspicitu飞 qui miri盘ce anhelitum cohibere possunt), ad hanc ipsam artem aggregari volumus. Atque quod talia fieri quandoque possint, manifestissimum est; at philosophia et inquisitio causarum circa eadem fere neglecta jacet; hanc 町'bi­ tramur ob causam, quod hominibus persuasum sit hujusmodi magisteria naturæ solummodo vel ex peculiari certorum hominum indole (quæ sub disciplinam nonω他)， vel a diutina ab J Compare Bacon's Historia Vitæ et the depredatlona of the animal spirits.

Morti. ,

partlcularly for the vlew hc takes of

LIßER QUARTUS.

603

annis nsque pnerilibus consuetudine (quæ POtiUB imperari quam doceri solet), obtinere. Quod etsi verum prorsns non sit, t乱，men defectns hujusmodi rerum quid attinet notare ? Ce此b mina enim Olympica jam diu cessarunt; tum etiam in ejusmodi rebus mediocritas su值cit ad usum , excellent扭， autem mercenariæ cuidam ostentationi fere inservit. Postremo accedimus ad Artes V oluptarias. Eæ secundum sensus ipsos dispertitæ sunt. Oculos oblectat præcipue Picto巾， cum aliis artibus innumeris (quæ ad magni fi. centiam spectant) ci'rca ædificia , hortos, vestes vasa， ω.Iices， gemmas, et similia. Aures demulcet Musica, quæ tanta vocum, spiritus, chordarum, varietate et apparatu instructa est. 0 1im etiam Hydraulica pro Coryphæis quibusdam artis ejus habita sunt, quæ nunc prope obsoleverunt. Atque artes, quæ ad visum 乱ut auditum spectant, præ aliis præcipue liberales habi饱 sunt. Sensus hi duo magis casti; 8cientiæ magis eruditæ; quippe qui etia皿 Mathe­ maticam veluti ancillam in 岛.miliis suis habeant. Etiam altera ad memoriam et demonstrationes, altera ad mores et a他ctus animi nonnihil respicit. Reliquorum sensuum oblectationes, atque artes circa ipsos, minus in honore sunt; veluti luxuriæ quam magnificentiæ propiores. U nguenta, odoramenta, deliciæ et cupediæ mensarum, maxime autem incitamenta libidinis, rectius censore quam doctore indigent. Optime sane a quibusdam anno饵，tum est, nascentibus et crescentibus rebuspublicis artes militares ßorere, in statu et culmine positis liberales, at ad declinationem et dec嗣um vergentibus voluptarias. Hæc vero ætas no自tra， vereor ne 钮，nquam in decasu fælicitatis in artes voluptarias inclinet. Qnare ista missa faciamus. Cum Artibus V oluptariis J oculares ∞'pulo. Deceptiones siquidem sensuum inter delectationes sensuum reponendæ sunt. Jam vero, transcursis doctrinis illis circa Corpus Humanum (Medicina, Cosmetica, Athletica, Voluptaria), i1lud obiter monemus: cum in corpore humano tot res in considerationem veniant, Partes, Humores, Functiones, Facultates, Acciàentia; cumque (si nobis integrum esset) constitui oportui阔的 corpus unicum doctrinæ de Corpore Humano, quæ ista omnia complecteretur (simile illi doctriuæ de Anima de qua mox dicemus), tamen ne artes nimis multiplicentur, neve veteres artium 1i皿ites (plus quam necesse fuerit) 位ansponantur; doctriuam de Partibus Corporis Humani, de Functionibus, de Humoribus, de Respiratione , de Somno, de Generatione, de Fætu et Gesta-

604

DE AUGMENTIS SCIENTIARUM

tione in Utero, de Augmentis, de Puber恤钮， de Canitie, de Impinguatione，的 similibus， in Corpus Medicinæ recipimus; licet ad officia illa tria non proprie pertineant; 自ed quia Corpus ipsum Hominis sit per omnia Medicinæ subjectum. Motum autem Volun饵rium， et Sensum, ad doctrina皿 de Anima r飞jici­ mus; siquidem Animæ partes in his duobus sunt potiores. Atque sic doctrinam, quæ circa Corpus Hominis ver圳叽 (quod Animæ pro tabernaculo duntaxat e盹) claudimus.

CAPUT III. Partitio Pltilosophiæ Humanæ circa A.nimam, Î1z Docirinam de Spiraculo et.. Doctrinam de Ani ma Sensibili sive Producta. Partitio sec_unda ejusdem Philosophiæ in Doct1，必wm de Substantia et Facultatibus Animæ et Doctrinam de U su et Objectis Facultatum. Appendices duæ Doctrinæ de Facultatibus A.nimæ; Doctrina áe Divinatione N aturali, et Doctrina de Fascinatione. Distributio Facultatum Animæ Sensibilis, in Motum et Sensum. VENIAMUS ad ùoctrinam de Anima Humana; e cujus thesauris omues cæteræ doctrinæ depromp惚 sunt. Ejus duæ sunt pa巾s; altera tractat de Anima Rationali, quæ divina est; altera de lrrationali, quæ communis est cum brutis. N otavimus autem paulo superius (ubi de Formis loquebamur) di茸erentes i1l as duas Animarum emanationes, quæ in prima utriusque creatione 自e dant conspiciendas; nimirum, quod altera ortum habuerit a Spiraculo Dei, altera e Matricibus Elementorum. Nam de Animæ Rationalis generatione primitiva ita ait Scri啕 ptura, Formavit hominem de lhno terræ, et spiravit in faciem ejus spiraculum 时tæ. At generatio Animæ lrrationalis, sive Bruω­ rum , facta est per verba illa，丹oducat aqua; Producat ten'a I ; hæc autem Anima (qualis est in homine) Animæ Rationali 1 To tbe same effect S. Tbomas Aquinas says: .. Anima brutorum producitur ex vi l"t ute allquâ corporeâ, anlma vero bumana a Deo, Et ad boc signlftcandum dicltur Gen. i. quantum ad alIa animalia Producat terra anlmam viventem; Quantum Ver? ad bomlnem dicitur quod insplravit in faciem l\Ï us spiraculum vitæ." 一 Sum. Theol.

i. 76. 6.

But the doctri l1e tbat in man tbere is an Irrational 80ul , as in brutes, to whicb tbe j'ational soul !s a dis t!nct addition, is not only not countenanced 田 M. Bo ulllet supS. August!ne and the scboolmen (see bis edition of Bacon's pb i1osophlcal works, ii. p. 53 1.), but i8 dlstlnctly condemned by them. Bacon dcrived it from Telesius. See General l'reface, p. 60. P但由 by

LIDER QU ARTUS.

605

organum tantum est, a.tque originem habet et ipsa quoque, quemadmodum in brutis, e limo terræ. Neque enim dictum est, Formavit corpus hominis de limo terræ, sed Formavit hominem; integrum scilicet hominem , excep切山o spiraculo. Quamobrem partem prim组n doctrinæ generalis circa Anima.m Humanam, doctrinam de Spiraculo appellabimu日; Secundam vero, doctrinam de Anima Sensibili sive Producta. Neque tamen , cum hactenus Philosophiam solam tractemus (quippe Sacram Theologiam in fine operis collocavimus) partitionem istam a Theologia mutuaremu日， nisi etiam cum principiis Philosophiæ conveniret. Plurimæ enim et maximæ sunt Animæ Humanæ præcellentiæ supra animas brutorum，的iam ph江0sophantibus secundum sensum manifestæ. Ubicunque autem 如t et 饵ntarum invenitur excellentiarum symbolum, ibi merito semper constitui debet differentia specifica. ltaque nobis non nimium placet confus a. illa et promiscua philosophorum de Animæ Functionibus tractatio; ac si Anirna Humana gradu potius quam specie discriminata esset ab anima brutorum; non aliter quam sol inter astra, aut nurum inter metalla. Su bjungenda est etiam partitio alia Doctrinæ Generalis circa Animam Humanam, antequam de speciebus fusius loquamur. Etenim quæ de speciebus postea diωmus utramque partitionem , tum illam quam jam modo posuimus, tum istam quam nunc proponemus, simul tractabunt. Secunda igitur partitio sit, in doctrinam de Substantia et Facult础ibus Animæ, et doctrina皿 de U su et Objectis Facultatum. Præmissis itaque his partitionibus geminis, ad species accedamus. Doctrina de Spiraculo, eademque de Substantia Animæ Rationalis, complectitur inquisitiones 丑las de natura ejus; utrum nativa sit illa， αn adventitia; separabilis, an ins吃para­ bilis; mortalis, an immortalis; quatenus legibus mate1'iæ all:电ra缸， quαtenus minime j et similia. Quæ vero hujus sunt generis , licet etiam in philosophia et diligentiorem et altiorem inquisi tionem subire possint quam adhuc habetur, u切unque tamen in fine religioni determinanda et di伽ienda rectius transmitti censemus. Aliter enim erroribus haud paucis et sensus illusionibus orunino exponentur. Etenim cum Suhstantia Animæ in creatione 自ua non fuerit extracta au也 deducta ex m剧sa cæli et 臼ηæ， Bed immediate inspirata a. Deo; cumque leges cæli et terræ sint propria Bubjecta philosophiæ; quomodo possit cognitio de Substantia Animæ Ra tionalis ex philosophia peti et

606

DE AUGMENTIS SCIENTIARUM

baberi? Quinimo ab eadem inspiratione divina bauriatur, a qua Substantia Animæ primo eman盯it. 1 Doctrina vero de Anima Sensibili sive Producta, etiam quatenus ad Substantiam ejus, vere inquiritur; at ea inquisitio nobis quasi desiderari videtur. Quid enim ad doctrinam de Substantia Animæ faciunt Actus Ultimus et Forma Corporis, et hujusmodi nugæ logicæ 2 ? An ima siquidem Sensibilis sive Brutorum plane substantia corporea censenda est, a calore attenuata et facta invisibilis; aura (inquam) ex natura 缸mmea et aërea confla钮， aëris mollitie ad impressionem recipiendam, ignis vigore ad actionem vibrand础， dotata ; partim ex oleosis, p即tim ex aqueis nutrita; ∞rpore obducta, atque in animalibus perfectis in capite præcipue locata, in nervis percurrens, et s乱nguine spirituoso 乱，rteri乱rum refecta et reparata; quemadmodum Bernardinus Tele自ius， et discipulus ejus Augustinus Donius, aliqua ex parte non omnino inutiliter asseruerunt. 3 ltaque de hac doctrina diligentior fiat inquisitio; eo magis, quod hæc res non bene intellecta opiniones superstitios割的 plane contaminat邸， et dignitatem Animæ Humanæ pessime conculcantes, de Metempsychosi et Lustrationibus Animarum per periodos annorum, denique de nimis propinqua Animæ Humanæ erga animas brutorum per omnia cognatione, peperit. Est autem hæc Anima in brutis I The anlma rationalis ls Immateriai，一- thr 3nima sensibilis 15 as much material as any other part of mao's framιTo It however Teles!us, whom Bacon here follows, ascribes sensation, Imagination, &c. , leaving the higher faculties, aod especially t.he moral seose as the portion of the aolma rationalis , Donius, to whom Bacon refers a llttle further on, io eft'ect r~ects the aolma ratiooalis altogether; admltting, In apparentJy insincere deference to received opioions, that it may exist; but holdlog that, If It d时S 50, It is locognisable by humao reason. • Bacon refers to the Aristotellall deftnition 0(- the soul, "Actus prlmus corporis phY51ci organicl vltam potentiâ habentis," and to the doctrine immediately connected with thi6 defìnJtion that the soul Is the form of man. 1t is obvious that the actus prlmus may a180 be spoken of 回 actus ultimus, according to the direction In which the aπangement proceeds, but 1 do not k.now whether Bacon had any re础。n for deviating from tbe usual phraseology. Wlth respect to the phrase " forma corporis," It isωbe remarked that the Scotists malotained the existence of a "forma corporis," that namely which gives the bOdy corporeity distinct from the informing principle 咱r soul of man ; - a subtlety introduced to evade the di组culties wbicb the gradual development of the body from its 自 rst rudiments to perfection，一 that is, its gradua1 progressωcorporelty， - appear5 t l) present when contrasted with the way In 啊hich the ratlonal 50u118 infused. For it wa8 a received oplnion that the 60ul is not "ex traduce," that Is, not derived fl'om that of the progenitor, but on the contrary 15 Infused 描 It were ab extra inωthe body it informs. a See the ftfth bω，k of Telesius De Rerum Natura , and ihe second book, par t1cularly the fourth and ftfth chapters, of Donius De Naturð Homini.; and I'ompare Campanella De Sensu Reru m, 11. 4. Campanella follows Teleslu8 more closely than

Do画lus do回.

LIBER QUARTU S.

607

anima principalie, cujue corpue brutorum 0咆anum; in homine autem, organum tantum et ipsa Ânimæ Rationalis; et Spiritus potius appellatione quam Animæ indigitari possit. Âtque de Substautia Animæ hactenus. Facultates autem Ânimæ notissimæ sunt; lntellectus, Ratio, Phantasia, Memoria, Âppetitus, Voluntas, denique universæ illæ, circa quas versantur scientiæ Logicæ et Ethi，侃. Sed in doctrina de Ânima, Origines ipsarum tractari debent, idque physice, prout animæ innatæ sint et adhæreant; U sus tantum ipsarum，的 Objecta， illis alteris artibus deputantur. Âtque in hac parte nihil egregii (ut nobis videtur) adhuc repertum est; quanquam desiderari eam haud sane dixerimus. Habet etiam pars ista De Facultatibus. Ânimæ, appendices duas; quæ et ipsæ, quemadmodum tractantur, potius fumos nobis exhibuerunt quam flammam aliquam lucidam veritatis. Altera harum est doctrina de Di vinatione N aturali; altera de Fascinatione. Divinationem ab antiquis, nec male, in duas partes divisam habemus ; Artifìcialem, et N aturalèm. Ârtifìcialis, ratiocin扭曲， ex indicatione signorum, prædictionem colligi也: N aturalis, ex ipsa animi præsensione interna, absque signorum adminiculis, pr创agit. Artifìcialis duplex; altera argumentatur ex Causis, altera ex Experimentis tantum, cæca quadam authoritate. Quæ posterior, ut plurimum, superstitiosa est; quales erant ethnicorulll disciplinæ circa Inspectionem Extorum, V olatum A vium, et similia. Etiam Chaldæorum Astrologia solennior, non multo melior. Ât Ârtifìcialis Divinatio utraque inter diversas scientias spargitur. lIabet Âstrologus prædictiones su脯， ex situ 剧trorum. Habet etiam Medicus suas, de morte ingruente; de convalescentia; de symptomatibus morborum superveuturi日， ex urinis, pulsibus, aspectu ægrorum, et similibus. Habet et Politicus suas; 0 urbem venαlem， et cito perituram si emptorem invenerit 1 j 叫 us vaticinii fìdes non diu morata est; impleta primum in Sylla, postea in Cæsare. Hujusmodi igitur prædictiones præsentis non sunt instituti, verum ad artes propri嗣 remitti debent. N aturalis autem Divinatio, ex vi scilice也 interna animi ortum habens, ea demum est de qua nunc agitur. Hæc duplex est; 乱ltera Nativa, altera per lnfluxum. Nativa hoc nititur suppositionis fundamento; quod anima in se reducta atque collecta, nec in corporis organa diffusa, habeat ex vi propria essentiæ suæ aliquam prænotionem I

Sallust, in BelJ. Jugurth. 38.

608

DE AUG :M ENTIS SCIENTIARUM

rerum futurarum. Illa vero optime cernitur in somnis, ecs伽sibus， confiniis mortis; rarius inter vigilandum , aut cum corpus sanum sit ac validum. 1 Hujusmodi vero status animi procuratur fere aut adjuvatur ex abstinentiis, atque illis rebus quæ animam a muneribus corporis exerc暗ndis maxime sevocant, ut sua natura absque impeditionibus exteriorum gaudere possit. Divinatio vero per Influxum hoc altero suppositionis fundamento nitit盯; quod anima, veluti speculum, illuminationem quandam secundariam a præscientia Dei et spirituum excipiat; cui etiam idem, qui priori, status 的 regimen corporis con岛rt. Eadem enim animæ sevocatio e值cit， ut et sua na伽ra impensius utatur, et divinorum influxuum sit m唔s susceptiva; nisi quod in Divinationibus per Influxum anima fervore quodam atque tanquam numinis præsentis impatientia (quæ apud priscos Saω n Furori，必 '8 nomine vo ∞ ca 油b ，a 时t 饥 础ur 斗') ∞ c Oηip 抖ia 脱，t盯 u r; in Divina 时ti沁 one 崎 e 削 aut切 em Nativ乱句， 伊 qul恒 eti po 时tius et va 创c乱剖ti沁 oni 伊 pro 呼 'pi沁 or sit. Fascinatio autem est vis et ac阳s imaginationis intensivus in corpu8 alterius: (vim enim imaginationis super corpus proprium ipsiu8 imaginantis superius perstrinximus.) In hoc genere schola Paracelsi, et ementitæ N础ualis Magiæ culωres， tam fuerunt immodici ut imaginationis impetum et apprehensionem Miracula-patranti Fidei tantum non exæquarint. 2 Alü ad simili也udinem veri propius accedentes, cum occultas rerum energias et impressiones , sensuum irradiationes, contagionum -de corpore in corpus transmissiones, vÌl'如tum magneticarum delationes, acutius intuerentur, in eam opinionem devenerunt, ut multo magis a spiritu in spiritum (cum spiritus præ rebus omnibus sit et ad agendum strenuus , et ad patiendum tener et mollis) impressiones et delationes et COmmUI山ationes fieri poterint. Unde increbuerunt opiniones factæ quasi populares de Genio superiori, de hominibus quibusdam infaustis et ominosis, de ictibus amori目前 invidiæ， et aliæ his similes. I A curlous ilIustration of thls remark Is mentloned In the geography ascrlbed to Ibn Hauka1. When a prlnce among the Khazars '"皿 made Khakan, he was strangled with a plece of ta债问 and asked, when he could sc盯cely breathe, how long he had to reign. He an8wered so many years; and lf he reached the term , was then put to deatb~ Thls was al50 a Turklsb usage, except that it does not seem that they put the prince to death lf he lived as long 田 he bad foretold. See Klaproth, 7àHeaux Hist.

de

r Asie, p.

273.

On the sU!iject of naturl\l divlnation see Campanella, De Sen.'u Reru隅， lli. 7-11. IIe 阳，y~ of himself: "Ast ego, cum mall qu!ppiam mibi !mminet, inter somnium et vigiliam audlre soleo vocem clarè loquentem mihνCampanella， Campanella,' et interdum alia addentem, et ego attendo nec intell!go quis s!t." • See Paracelsus's tract De Vi imaginativd many other parts of bis writlngs.

an"

LIBER QUARTUS.

609

Atque huic conjuncta est disquisitio，伊omodo ima9inatio intendi et forti.ficari possit? Quippe si imaginatio fortis tantarum sit virium, operæ-pretium fuerit nosse quibus modis eam exaltari et seipsa majorem 盘eri detur? Atque hic oblique, nec minus periculose, se insinuat palliatio quædam et defensio maximæ partis Magiæ Cæremonialis. Speciosus enim fuerit prætextus, cæremonias, cb町acte四日， incantationes, gesticulationes, amule饵， et similia, non ex aliquo tacito aut sacramentali cum malis spiritibus con优actu vires nancisci 1;. sed eo pertinere tantuni, ut imaginatio illius qui his utitur roboretur et exaltetur; quemadmodum etiam in religione usus imaginu吼叫 mentes hominum in rerum contemplatione de量gend阔的 devotionem precantium excitandam, invaluit. Attamen mea talis est sententia; etiamsi detur vim imaginationis esse utique potentem; atque insuper cæremoni剧 vim illam intendere et roborare; posito denique quod adhibeantur cæremoniæ ad banc intentionem sincere, atque tanquam remedium physicum, absque aliqua vel minima cogitatione de in v'itandis per ipsas auxiliis spirituum; baberi nihilominus debent pro illici悦目， propterea quod sententiæ i1li divinæ adversus hominem propter peccatum latæ repugnent et recalcitreI础， In sudore vultus comedes panem tuum. 2 Siquidem Magia ejus generis egregios 山os fructus quibus Deus pretium laborem constituit, adipiscendos proponit per paucas e捕que faciles e也 minime operos臼 observantias. Supersunt doctrinæ duæ, quæ ad Facultates Animæ Inferioris sive Sensib诅s præcipue spectant; utpote quæ cum organis corporeis maxime communiω，nt; altera de Motu Voluntario, altera de Sensu et Sensibili. In priori harum, etiam alias satis jejune inquisita, unica pars fere integra deest. Etenim de officio et fabrica commoda nervorum et musculorum, et aliorum quæ ad hunc motum requiruntur; quæque pars corporis quiesωt dum alia movea阳r; tum quod hujusce motus rector et quasi auriga si也 imaginatio， adeo ut dimissa imagine ad quam ips盹e( 巾 utcum motus fertur statim intercipiatur et sÌ8tatur motus 垣 dea皿.bu 叫 llamu且s马" si alia 盹 s ubea 盹t cωog 岳it饵岛，tio acris 创 e t defixa 鸟， cω ⑩n 川tim 川uo ∞ c 佣n o 即 删s白 i8ti 恤 mu 叫 s均); 创 山 ali l阳 1且 iæ ænωnon 佣 nnu 叫 ullæ 呻 su 由 .btil 讪 b 侃仙 i证li饵 山ω，t臼 e s non malæ 彷， ino 仙b ，s阳 e町r vationem et inquisitionem jampridem venerunt. Quomodo Paracelsu5 5ays that the devll'8 claimiDg credit for the efficacy of the5e devices 1$ 阳 whlle the sheep were . iDquiring to wbom a 1∞k of wool belonged , the wolf should come up aDd aftlrm that It was hls. • Gen. 111. 19. I

absurd 回 If，

VOL.I.

RR

610

DE AUGMENTIS SCIENTIARUM

vero compressiones et dilatationes et agitationes sp让Ítus (qui proculdubio motus 伽s est) co叩orearo et crassam p圳um molem ßectat, excitet, aut pellat, adhuc diligenter inquisitum et tractaturo non est. N eque roirum, cum Aniroa ipsa Sensibilis hactenus potius pro entelechia et functione quadam habita sit, quam pro substantia. 1 At quando jum innotuerit ipsam esse subst乱ntiaín corpoream et roateriatam , necesse est etiam ut quibus nixibus aura tam pusilla et ten臼'80 corpora tam crassa et dura in motu ponere possit inquiratur. De hac p町te igitur, cum desideretur, :fi at inquisitio. At de Sensu et Sensibili longe uberior et diligentior adhibita est inquisitio, tam in tractatibus circa ea generalibuB quam in artibus specialibus, utpote Perspectiva, Musica; qu组n vere, nihil ad institutum; quandoquidem illa tanquam Desiderata ponere non liceat. Sunt tamen duæ partes nobiles et insignes, quas in hac doctrina desiderari statuimus; altera de Differentia Perceptionis et Sensus, altera de Forma Lucis. Atque differentiaro inter Perceptionem et Sensum bene enucleatam debuerant philosophi tractatibus suis de Sensu et Sensibili præmittere, ut rem maxime fundamentalem. Videmus enim quasi omnibus corporibus naturalibus inesse vim manifestaro per_cipiendi; etiam elec也ionem quandam amica amplectendi, inimica et aliena fugiend i. N eque nos de subtilioribus perceptionihus tantum loquirour; veluti cum magnes ferrum allicit; ßamma ad naphtham assilit; bulla bullæ approxiroa饵 coït; radiatio ab 0均ecto albo diss诅t; corpus aniroalis ut诅&剧S恤ilat， inutilia excernit; spongiæ pars (etiam super 叫uam elevata) 吨uam attrahit, aërem expellit; et hujusmodi. Etenim quid attinet talia enumerare ? N.ullum siquidem corpus ad aliud admotum illud immutat aut ab illo immutatur, nisi operationem præceda.t Perceptio reciproca. I ln the schoo1 pbllosophy, at 1east among the Re a1ists, every substantia1 fonn (and the sou1 among the rest) w坦 regarded 回 a ...bstance. Thls of cour盹 Implies the possibility of itk independent ex!stence, thougb ，由 form and matter are eorrelatives, it Is ditllcult to understand how either can exist apart from the other. Tbis dift!culty bowever seems to bave been completely surmounted or set aside; and thus, for !nstance, 8 t. 'rhomas Aqulnas a佣nns that angels al'e immaterial forms (S.. Theol. i. 61). Bacon's remark tbat the soul had hitherto been looked on rather as a function than a substance refers, 1 tbink, to Melancthon's exposition of the Aristotelia口 doctrlne. For Melancthon, whose views of the Peripatetic phil曲。phy had 10ng great Intluence in the Protestant universities, aft! rms that, according~o the true view of Arlstotle恒。I'lnion ， the soul 18 not a substance but an i ".,..."IXfl o. or functlo. The word WTEλfXE'o. he conceives 协 be on1y a moditlcatlon of /，，3.λ 'X剧CI， which he l'roposes to rendel. .. habi. tualis agltatio seu 36，，0.，户 s quædam clens actloneB." 8四 his De Animâ, c. 15. ",.

L lB ER QUARTUS.

611

Perc如it COrpU8 meatu8 quibus se insinuat; per吻it impetum alterius corporis cui cedit; percipit amotionem alterius corporis a quo detinebatur, cum se recipit; percipit divulsionem 8UÍ continui, cui ad tempus resistit; ubique denique est Perceptio. Aër vero Ca1idum et Frigidum tam acute percipit, ut ejus Perceptio sit longe 8ubtilior quam tactus humani; qui tamen pro calidi et frigidi norma habetur. Duplex igitur deprehenditur circa hanc d∞trinam bominum culpa; alia, quod eam intactam et intractatam (cum tamen sit res nobilissima) plerumque re1iquerunt; alia, quod qui huic contemplationi fo此e animum adjecerunt longius quam par est provecti sunt, et Sensum corporibus omnibus tribuerunt; ut piaculum fere sit ramum arboris avel1ere, ne forte instar Polydori ingemiscat. At debuerant illi Differentiam Perceptiωi 沁 oni沁s 创 e t Sensus乌， non t侃 antum in ∞ compa 旧ra 盹，ti沁 one sensi记 bi丑lium ad insen归sibilia 句， secun且dum Co 臼 'rpus int怡 egrur 田I叽 E

verum 创 e ti沁 阳 a m且 mc。町rpore ipso sens岳ibili animadvertere, quid in causa sit cur tot actiones expediantur absque omni tamen Sensu; cur alimenta digerantur, egerantur; humores et succi s\lrsum deorsum ferantur; cor et pulsus vibrent; viscera sua quæque opifìcia, sicut 0值cinæ， producant; et tamen hæc omnia, et complura alia, absque Sensu fìant? Veruro homines non satis 配ute， qualis sitωtio Sensus, viderunt; atque quod genus corporis, quæ roora, quæ conduplicatio impressionis ad hoc requirantur, ut dolor vel voluptas sequa.t盯? Deniq ue differentiam inter Perceptionem simp1icem et Sensum n ul10 modo nosse videntur; nec quatenuB 盘eri possit Perceptio absque Sensu. Neque enim hæc verborum tantum 6-22.

A喔

712

DE AUGMENTIS SCIENTIARUM LIB. SEXT.

omn臼 improbare p町tition臼 quibus

usi non sumus. Duplex enim nobis imponitur necessitas partitiones mutandi. U na, quia hæc duo, nimirum res natura pro到m副 in unam classem redigere，创 res ad usum promendas conjicere in unum cumulum, fine ip四 et intentione sunt omnino diversa. Exempli gratia; secretarius aliquis regis aut reipublicæ, in musæo ch脏tas su朋 i阳 pr，∞uldubio distribuit, ut quæ similis sint na阳.ræ simul componat; veluti fædera seorsum,_ seorsum mandata, liter朋 ab ex饵巾， literas domesti饵岛的 similia， seorsum omnia. :ωn恼， in scrinio aliquo p配ticulari illas simul componit, quas, licet diversi generis sunt, eimul tamen usui fore exis也，imet. Sic nimirum, in hoc universali scientiæ repoei臼rio， nobis pro na阳m rerum ipsarum p缸titiones erant instituendæ; cum 旬皿en， si pa叫cula.ris aliqua. scientia fuisset pertractanda, partitiones fuissemus secuti usui et praxi potius accommoda饰自. Altera nece囚itas 归rtitiones mutandi est, quia Desideratorum ad 8cienti描 adjectio，的 eorum cum reliquis in integrum corpus re也ctio， etiam, per consequentiam, 8cientiarum ipsarum partitiones transtulit. Nam (demons忧ationis gratia.), es旬 quod a.rt倒 quæ habentur rationem ha.beant numeri 15, adjectis autem Desidera出 numeri 20. Dico quod partes numeri 15, non sunt eædem partes quæ numeri 20. Nam pa此es numeri 1ι sunt 3 et 5; part锢 vero numeri 20 sunt 2, 4, 5, 的 10. Itaque patet, quod hæc alite.r 量eri non potuerint. Atque de 8cientiis L咿icis hæc dicta eint.

713

FRANCISCI BARONIS DE VERULAMIO, VIOE-COMITIS SANOTI

.ALJJANJ,

DE DIGNITATE ET AUGMENTIS SCIENTIARUM 五四ER 部PTIMUS.

AD REGEM SUUM.

CAPUT 1. Etkicæ 如 Doctrinam de Exempl配i， et Georgica An讪i. Partit必 ~zemplaris (scil!cet BonD 臼 Bonum gim-

Partitio

plex, et Bonum Compa.ratum.' Partitio Boni Simplicis in Bonum Individuale, et Bonum Communionis.

est (Re.x optime) ad Ethicam, quæ Voluntatem Humanam intuetur et tractat. Voluntatem gubernat recta ratio, seducit bonum apparens. Voluntatis stimuli, a他的us; ministri, organa et mo饥18 voluntarii. De hac Sulomon, Ante omnia (inquit) custodi, Fili, cor tttum; nam inde proceàunt actiones vitæ. 1 In hujus Scientiæ per忧actatione， qui de ea scripserunt perinde mihi fecisse videntur, ac si quis scribendi artem tradere pollicitus pulchra tantum exhibeat ezemplaria literarum，臼m simplicium quamωpulatarum; de calamo vero ducendo aut modis characteres efformandi nihil præcipi矶 Ita et isti proposuerunt nobis exemplaria bella et luculenta atque descriptiones sive ima，岳阳 accura阳 Boni， Virtutis, 0血ciorum， Fælicitatis, tanquam vera objecta et 8COp08 voluntatis et appetitus humani; verum quomodo quis possit optime ad hos scopos (excellentes sane et bene ab 山is positos) ∞Uim甜e; h∞ e盹 quibus rationib旧的 institutis animus ad illa 制sequenda subigi PERVENTUM

,

I

Prov. iv. 23.

DE AUGMENTIS SCIENTIARUM

714

et componi possit; aut nihil præcipiunt, aut perfunctorie et minus utiliter. Disseramus quantum libuerit virtutes morales in animo humano esse habitualiter, non naturaliter 1; distinguamus solenniter inter spiritus generosos et vulgus ignobile, quod illi rationum momentis, hi præmio aut pæna ducantur; præcipia皿UB ingeniose animum huma.num, ut rectwcetur, instar b a.cilli in contrariam partem inclinationis suæ ßecti oportere 2; alia申le insuper hujusmodi hinc índe spargamuB; longe tamen abest, ut hæc et alia id genus a.bsentiam rei excusent quam modo requirimus. Hujusce neglectus causam ha叫 aliam esse reor qunm Iatentem illum scopulum, ad quem tot Scientiæ naviculæ impingentes naufragia passæ sunt; nimirum quod fastidiant scripωres versari in rebus vulgatis et plebeiis, quæ nec satis subtiles sint ad disputandum, nec satis 山ustres ad ornandum. Sane haud facile quis verbis assequatur, quantam calamitatem attulerit hoc ipsum quod dicimus; quod homines ingenita superbia et gloria vana e凶 materias tractationum eosque modos tractandi sibi delegerint, quæ ingenia ipsorum potius commendent quam lectorum utilitatibus insel'viant. Optime Seneca, Nocet illis eloquentia, qu必us non rerum facit cψiditatem ， fed 8ui 3 ; siquidem scripta talia esse debent ut amores documentorum ipsorum , non doctorum , excnent. Ii igitur recta incedunt via, qui de consiliis suis id prædicare possint quod fecit Demosthenes, atque hac clausula ea concludere; Quæ si feceri，的， non oratorem duntazat in præsentia laudabitis , sed vosmetipsos etiam non ita multo pωt statu rerum vestrarum meliore. 4 Ego certe (Rex optime), ut de meipso quod res est loquar，的 in iis quæ nunc edo et in iis quæ in posterum mediωr dignita如m ingenii et nomiuis mei (si qua 由)铺pius sciens 创 volens projicio, dum commodis humanis inservia.m; quique architectus fortasse in philosophia I ßacon refers to the Aristotelian deflnltlon of vi此ue， ;~四 "PIUC'f'.吗 'Toiì 31011'1'时， whlch St. 'Xhomas Aquinas thus iII ustrates -" Sunt autem qu酷dam potentiæ quæ secundum seips脑 sunt determlnatæ ad suos actus" (that is, naturaliter) "sicut potentlæ natura1es activæ, et ideo hujusmodi potentiæ naturales secundum seipsas ,licuotur virtut凹， potentiæ autem ratioDa1es quæ sunt proprlæ homlnis non 6unt determiuatæ ad uoum, sed se habent indeterminate ad mu1ta, determinantur autem ad nctus per habltum , et ideo vlrtutes humanæ habitu9 5unt."一 S..m. Tlteol. 1. 2 d•• 45. 1. 2 A r!st. Etb. ad Nlcom. li. 9. • Ep. 52. sub fin. :一" Ad rem commoveantur, non ad verba composita. Alioqui nocet illis eloquen出， sl non rerum cuplditatem facit , sed 5ui." Seneca Is 5peaking of the auditor5 of popu1ar lecturers on phil050phy The on1y k\nd of applause wbich he 曹ou1d allo tùe lecturer to aft'ect or tbe audience to best。胃， 11 that of young mm 50 5tirred by the matter that they cannot refrain. - J. S. • Dfmosth. Olynth. il. ad cak. \'O

7]5

LIBER SEPTIMUS.

et scientiis esse debeam, etiam oper缸'Ïus et bajulus et quidvis cum haud pauca, quæ omnino 盘eri necesse sit, alii autem ob innatam superbiam subterfugiant, ipae austineam et exequ肌 Verum (ut ad rem redeamus) quod cæpimus dicere , delegerunt sibi philo80phi in Ethica massam quandam materiæ splendidam et nitentem, in qua p'otisaimum vel ingenü acumen vel eloquentiæ vigorem venditare possint. Quæ vero practica:皿 maxime instruunt, quandoquidem tam belle ornari non possint, maxima ex parte omiserunt. Neque tamen debuerant viri tam eximii desperasse de fortuna simili ei quam poëta Virgilius et sibi spondere ausus et revera consequutus est; qui non minorem eloquentiæ, ingenii , et eruditionis gloriam adeptus est in explicando observationes agriculturæ, quam Æneæ res gestas heroicas enarrando.

demum 量。;

Nec sum animi dubiu目， verbig ea vincere magnum Quam sit, et angustis hiø addere rebus honorem.' Certe si serio hominibus cordi sit, non in otio scribere quæ per otium legantur, sed revera vitam activam instruere et subornare, Georgica ista Animi Humani non minore in pretio apud homines haberi debeant, quam heroicæ illæ e面gies Virtutis, Doni, et Fælicitati日" in quibus tam operose est insuclatum. Partiemur igitur Ethicam in doctrinas principales du础; alteram de Exemplari sive Imagine Boni; alteram de Regimine et Cultura Animi, quam etiam p股份m Georgica Animi appellare consuevimus. Illa Naturam Boni describit, hæc Regulas de animo ad illam conformando præs创bit. Doctrina de Exemplari (quæ Boni N aturam i阳的ur e也 describit) Bonum considerat aut Simplex, aut Comparatum; aut Genera (inquam) Boni, aut Gradus. 1n po邸d 巾 Oωre horUI um 旧 函is呼 d :putationes illa 剧S lD矗n 叫itas 创 et 自呼 pe臼Cl咀:tlationes circa Boni Supremum Gradu血， quem F‘ælicit恤at饵em， Be侃atit饨 ud 函inem， Summum Bonum vocitaru时， ( quæ ethnicis inst缸 the由>giæ erant) Christiana tandem 盘des sustulit, et missas fecit. Quemadmodum enim Aristoteles ait, Adolescentes posse etiam heatos ess句 sed non aliter quam ψe 2; eodem modo, a Christiana 创e edocti, debemuB nos omnes minorum et aùole fScentum loco statuere, ut non aliam fæliciωem cogitemus quam quæ in spe sita est. Liberati igitur (bonis avibus) ab hac Doctrina, tanquam de 1

Geo l'g. iii. 289.

2

Aristot. Eth. ad Nicom. i.

10.

716

DE AUGMENTIS SCIENTIARUM

cælo 伽icorum， (qua in parte proe翩翩。 elevationem naturæ humanæ attribuerunt 叫orem quam CUjU8 i1la esset capax; videmus enim quali cothurno Seneca, Vere magnum habere fragilitatem hominù, 8ecuritatem Dei 1) reliqua certe ab illis circa Doctrinam Exemplaris tradita, minore aut veritatis aut sobrietatis jactura, m唔na ex p配te recipere possumus. Etenim quod ad Naturam Boni Positivi et Simp1icis spectat, , illam certe pulcherrime et ad vivum veluti in tabulis eximiis depinxerunt; 说此utum et 0值ciorum 量guras， posit旧剧" genera与 af­ finitat白， p即tes， subjec饵， provincias, actiones, dispensationes, diligentissime sub oculos repræsentantes. N eque hic finis; nam hæc omnia animo humano, magno quoque argumentorum acumine et vivacitate et suasionum dulcedine, commendarunt atque insinu町unt. Quinetiam (quantum verbis præ阳ip侧it) eadem contra pravωet populares errores et insultus fidelissime muniverunt. Quatenus vero ad N aturam Boni Comparati, huic rei etiam nullo modo defuerunt j in constituendis trinis 迦is Ordinibus Bonorum 2; in collatione Vi悔 Contemplativæ cum Activa 3; in , discriminatione Virtutis cum Reluctatione et Vi阳tis jam Securitatem nactæ et confirmatæ; in conflictu et pugna Honesti e也 Utilis; in V J.rtutum inter se Libramine, nimirum cui quæque præponderet; et sim出bus. Adeo ut hanc partem de Exemplari insigniter excultam jam esse, et antiquos in ea re mirabiles se viros præstitisse, reperiam; ita tamen, ut philosophos longo post se intervallo reliquerit pia et strenua theologorum diligentia, in Officüs et Virtutibus Moralibus et Casibus Conscientiæ et Peccati Circumscriptionibus pensitandis et determinandis exerci钮，ω.4 N诅ilo secius (ut ad Philosophos redeamus) si i1li (antequam ad populares et receptas notiones Virtutis, Vitii, Doloris, VOlupt时间的 cæterorum se applicassent) SUp町sedissent pauIi sper, 的 radices ipsas Boni et Mali et radicum illarum fibr槌 indag描­ sent; ingentem meo judicio lucem illis omnibus quæ postea. in inquisitionem ventura fuissent, a.ffudissent; ante omnia, si N aturam Rerum non minus quam Axiomata Moralia consuluisI

1>3.

"Ecce res magna, babere Imbeci1litatem bominls, securitatem Det." 一 Senec. Ep.

• Namely, the

g回d

whlch relate. feøpectively to mlnd , body, and estate. 8ee

Arill. E tIa. ad Ni，回响. L 8. 2. • Arlst. Etb. ad NIωm. x. 7.

• The aggregate of these Inquirles con5tltutes 胃hat was called moral theolo衍， which in the later developments of 回hol捕ticislD was treated apart from the r四 t of the 5ub. jel'ts rontalncd In a " Summa 'fbeo!ogiæ."

LIBER SEPTIMUS.

717

sent, doetrinaø 8ua8 minus prolix邸" m略is autem pro缸nd副 reddidissent. Quod cum ab illis aut omnino omis8um aut confuse admodum tractatum fuerit, nos breviter retractabimu s, et Fontes ipsos Rerum Mora1ium aperire et purgare cona.bimur; anteql.lam ad D∞优inam de Cultura. Anir时， quam ponimus ut Desideratam, perveniamus. Hoc enim (ut arbi优'amur) Doctrinam de Exemplari novis quodammodo viribus donabit. Inditus est atque impressus unicuique rei appetitus ad duplicem Naturam Boni: alteram, qua res Totum quiddam est in seipsa; alteram, qua est Pars Totius alicujus Majoris. Atque posterior hæc illa altera dignior est et potentior; cum tendat ad conservationem Formæ Amplioris. N ominetur prima Bonum Individuale, sive Suitatis; posterior Bonum Communionis. Ferrum 8严npathia particu1ari fertur ad magne旬m; at si paulo ponderosius fuerit, amores illos deserit, et tanquam bonus civis et 翩翩r patriæ Terram petit; regionem sc也cet connaturalium suorurn. Ulterius paulo perg缸nus: Corpora densa et gravia terram pe阳nt， congregationem magnam corporum densorum ; attamen, potius quam natura rerum divulsionem patiatur, et detur (ut loquuntur) Vacuum， ωrpora hujusmodi in sursum ferentur, et cessabunt ab officio 8UO ergå Terram, ut præstent o债cium suum Mundo ipsi debitum. lta quasi perpetuo obtinet, ut conservatio Formæ m咆is Communis minores appetitus in ordinem redigat~ At prærogativa ista Boni Communionis signatur præcipue in homine, si non degeneraverit; juxta memorabile illud Pompeii Magni dictum; qui, quo tempore Romam fames premeret, annonæ importandæ præpositus, vehementiss ÌIne autem ab amicis interpelIatus ne mari atroce tempestate ingruente se committeret, illud tantum respondit ; A尼'cesse est ut eam, non ut ví'v am 1; adeo ut vitæ desiderium (quod in individuo ma到mum 叫 amore et 创e in r，叫ublicam apud eum non præponderaret. Sed quid moramur? Nulla omnibus sæculi8 reper饵 est vel philosophia vel sec阳 vel religio vel lex aut disc地lina， quæ in tantum CommunioI巾 Bonum exaltavit, Bonum vero Individuale depressit, quantum Sancta Fides Christiana; unde liquido pateat unum eundemque Deum fuisse , qui creaturis leges illas Naturæ, hominibus vero legem Christianam dedisse t. Propterea legimus :nonnullos ex electis et saDctis viris optasse se potius erasos ex Libro Vitæ, quam ut 1 11'，λf''' cW~，彷~ oi"c ''''4')'叫.

-

Plut. in Pomp. c. .50.

718

DE AUGMENTlS SCIENTIARUM

自alus

ad fratres 8UOS non perveniret; ecstasi quadam charitatis et impotenti desiderio Boni Communionis incitati. 1 Hoc p08itum, ita ut immotum maneat et inconcussum, nonnu11is ex gravis8imis in Morali Philosophia con也roversiis ñnem imponit. Primo enim quæstionem il1 am determinat, de Vita Contemplativa Activæ prψrenda; idque contra sententiam ArÏstotelis. Omnes siquidem rationes, quæ ab illo pro Contemplativa atreruntur, Bonum Privatum respiciunt, a饨ue Individui tantum ipsius voluptatenì aut dignitatem; quibus in rebus Contemplativa palmam haud dubie reportat. Etenim Contemplativa non absimilis est comparationi qua usus es也 Py­ thagoras, ut philoBophiæ et contemplationi honorem ac decus assereret. Qui ab Hierone, quisnam esset, interrogatus, respondit; Hieronem non latere (si forte unquam Olympicis certaminibus inte忻tÏsset) id 副 loci contingere, ut veni，α nt eo alii fortunæ suæ in agonibus periculum facturi; alii vero ut mercatores， αd merces distrahendas; alii ut amicos undique conjluentes convenirent, et 吃pulis ac ltilaritati indulgerent; alii de7啕ue ut cæterorum essent 吃pectatores; se autem unum esse ez ilZis, qui spectandi gratia venerit. ~ Verum homines nosse debent, in hoc humanæ vitæ theatro, Deo et Angelis sòlum convenire ut specta切res sint. 3 Neque sane fieri po阳it， ut hac de re dubitatio in ecclesia unquam suscitaretur (utcunque plurimis in ore fuerit dictum illud, pretiosa in oculis Domini mors sanctorum ejus 4 ; ex quo 1000 mortem illam civilem，的 instituta vitæ monasticæ e也 reg旧aris attol1ere soleant); nisi illud etiam una subesset, quod vita i1la monastica mere contemplativa non sit, verum plane in 0伍。iis ecclesiasticis versetur; q ualia sunt jugis I In [t 阳 be α 句秽驯圳 i却tati， 阳 阳佣恻e，呻 de Sci， 阳 i， ln Part II I. of 仙 tbi怡s edl饥tl，沁。n 仕。m a MS. in the Britisb Museuml , Moses and SιPaulare expre臼1y mentioned in a p:田sage of wbicb tbe purport Is the same as that of the text. 8ee Exod时， xxxil. 32. , and Romans, ix. 3. Bacon here touches on what tbeo10gians call tbe conditional sacrifice of salvation - a matter frequent1y referred ωin the unhappy controversy between Bossuet aud Fene10n. ' The 33rd of the Artic1es of 1.ssy, wbich tbey botb signe!\, sanctions tbe uotion of thls conditlona1 sacri自ce. It appears, bowever, that the article In question was one of the four added at Fenelon's suggestion to Bossuet's original draft, and tbat tbe 1atter did not cOlIsent witbout reluctance ω its introduction. Fene10n's own vlews on tbe suqject are deve10ped in hls. ln6truc. tioll P torale, &c., sec. 10. , and e1sewhere. 8t. Cbrysostom, according to a pass鸣e quoted by Fene10n, disapproved great1y of those who he1d that 8t. Pau1 speaks mere1y of tempora1 death. 2 " Hiero" is a mistake for Leo (tyrant of Phlluns). The story of the Inter. vi~w between him and P川h哩。r画 is to1d by Clcero, Tu sc. Q_It. v. 3. Compare Iamblicbt国i'S Life of Pythagor捕， in whlch, thougb the same sentiment is ascribed to blm, It 18 not put In a dramatic (orm. I Compare 8t. Augustln , speaking of 8ιPaul， De Civ. Dei, xiv. 9. • Psa1m cxvi. 15. lJ8

I.IBER SEPTIMUS.

719

ora.tio, et votorum sacrificìa Deo oblata, librorum item theolo-gicorum multo in otio conscriptio ad legis divinæ doctrinam propagandam ; quema.dmodu血的 Moses fecit, cum p町 tot dies in montis secessu moratus esset. Quinetia皿 Henoch， a.b Adamo septimua, qui videtur fuisse princeps Vitæ Contemplativæ (etenim cum Deo ambulasse perhibetur) 1, nihilominus ecclesiam Prophetiæ Libro (qui etiam a Sancto J uda citatur) dotavit. 2 Contemplativam vero quod attinet meram, et in seipsa terminatam, quæque radios nullos ~ive caloris sive luminis in societa也em humanam diffundat; nescit eam Ce此e Theologill. DetermÌnat etîam quæstionem, tanta contentione agi幅幅m， inter scholas Zenonis et Socratis ex una parte, qui fælicitatem m 说J:tu旬" aut sola aut adornata, (cujus semper in 0面ciis vitæ parωpotissimæ) collocan时" et reliqu嗣 complures sectas et echolas ex altera parte ;而luti scholas Cyrenaic()rum et Epicureorum, qm e缸n in voluptate constituerunt, virtutem autem (sicut 量t in oomædiis aliquibus, ubi hera cum famula vestem mutet) plane ancillam statueru时， utpote sine qua voluptati commode ministrari non posset; nec minus illam alteram Epicuri scbolam, quasi Reformatam, quæ fælicitatem nihil aliud esse prædicabat quam animi tranquillitatem et serenitatem, a perturbationibus liberi et vacui; ac si J ovem de solio deturbare veIIent et Satumum cum aureo sæculo reducere, quando neque æstas nec bruma fuiseent, non ver nec autumnus, sed una et æquabilis aëris temperies; denique et illam explosam Pyrrhonis et Herilli scholam, qui sitam autumaverunt fìωHcitatem in scrupulis quibusque animi prorsus eliminandis; nullam statuentes fixam et constantem boni aut mali natura皿; sed actiones pro bonis aut malis habentes, prout ex animo, motu puro et irre企aoto aut contra cum aversatione et reluctatione, prodirent; quæ tamen opinio in hæresi Anabaptistarum revixi也; qui cuncta metiebantur jllxta motus et instinctus spiritus, et constantiam vel vacillationem fidei. Liquet autem ista quæ recensuimu.s omnia ad privatam animorum tranquillitatem et complacentiam, nullo modo autem ad Bonum Communionis, spectare. 1 Gen. v. 24. • St. Jude, 14. Three MS. copies of the Ett.iopic version of tbe book of Enoch were brougbt from Abyssinia by Bruce. Dr. Lawrence publisbed an EDglish translatlon of it, whicll 1 have not seeD. A German translation by Hotfman appellrrd at Jena in 1833. B~fore Bruce's time, the contellts of this apocryphaJ or uncanonical b∞k were , at least in Ellrope, wbolly unknown.

'1 20

DE AUGMENTIS SCIENTIARUM

Porro redarguit etiam P lû1osophiam Epicteti, qui b∞ utitur præsupposÏ'切;最2licitatem in iis poni debere quæ in potestate nos位a sunt; ne scilicet fortunæ e也 casibus 日imus obnoxii 1; qu制i vero non mulωfuerit fælicius in rectis et generosis intentionibus et finibus qui publicum bonum amplectantl汀" successu destitui et frustrari qua皿 in omnibus quæ ad privatam tantum fortunam nostram referuntur voti perpetuo compotes 盘eri. Sicut Consalvus N eapolim di岳阳 militibus indicans genero自a

,

,

,

,

voce testatus 倒也 Multo sibi Op阳tiU8 庐re， unum pedem promovendo, ad interitum certum ruere j quam unius pedis recessu , vitam in multos annos producere. 2 Cui eti侃nωncinit Cælestis Dux et Imperator, qui pronunciavitαnscientiam 1Jonam juge esse convivium 3 ; quibus verbis ape此e signi6cat, mentem bonarum h且也entionum sibi consciam, utcunque successu care盹 verius 的 purius et naturæ magis consentaneum præbere gaudium, quam universum i1lum apparatum quo instrui possit homo, vel ut desideriis suis fruatúr vel ut animo conquiescat. Redargui也 itidem phi1osophiæ abusum i1lum, circa Epicteti tempora grassari cæptum: nempe quod philosophia versa fuerit in genus quoddam vitæ professorium, et tanquam in 缸temj quasi scilicet institutum philosophiæ esset, non ut perturbationes compescerentur et extinguerentur, sed ut causæ et occasiones ips即um evitarentur et summoverentur j ideoque particularis quædam vi协 ratio ad hoc obtinendum ineunda esset j introducendo sane 创e genus sanitatis in animum, quale fuit J The moral philosophy of the Stolcs 18 misunderst∞d when it 18 阳.id that th仔 placpd bappiness in that which is in the wl四 man"ll power, in order that be may he happy. They 回t out from the inqulry, "What is the end and purpose, the 8urnmum bonum, of man's Ufe?" In which is involved the 副&umpt!on that it luu an end and purpose, and that this Î8 In lts own nature attainable. Ånd tbls as8umpt1on rnay be developed into an an押'U to the Inqulηin wbich It 18 involved. For 回 the wl睡 man, wbo 18 tbe repre田ntatlve of bumanlty ln Its best 四tate， must he capable of attalnlng tbe true end of hls bt>lng, they concluded tbat whatever mlght ln vlrtue of outward clrcumstances be to hlm unattalnable, must be, w1th reference to that end, a thing ludUferent; or, in otber words, tbat the summum bonum must be looked for In tbat whicb 18 In h.is o"n power. That fellcity In tbis 8eDse 18 al胃'ays in the w1se man's power 18 tbus not aD arbitrary 田sertlon， but results from the princlple tbat 1ife 18 not rnerely a purp倒ele田 dream. • " Desiderare plutt回to di avere al pre随时e la 5ua sepoltura un palmo di terreno plù avantl, che col ritlrarsi indietro pocbe brac坦le allungare la vlta cellωannl."一 GNic­ ciard. v1. 2. Femandez Coo8alvo of Cordova commonly ω.Iled the Great Captain, and cer. taiDly ODe of the most 阳ccessful soldiers of tbe age in whicb be lived, was employed by the Kiog of SlIain !n hls ltalla且 wars. Be d!ed at [Granada] In [Decembe巳 1515]. 8ee, for tbe t嗣tlmonyωhis merits of apparent1y an unwilling witness, Brantôm的 Vi..d.. Gra饱d8 C，哼必taines， and for a panegyrical blograpby, Paulus JO'Y ius. • .. He that 1& of a merry heart bath a contlnual feaát." - PloÐtrh., xv. 15" whcre the Vulgate is "Secura mens qa描1 juge convlvium."

LIBER SEPTIMUS.

721

Herodici in ∞咱ore， cujus meminit Aristoteles 1; i1lum scilicet nihil aliud per 臼tam vitam egisse quam ut valetudinem CUraret, et proinde ab inñnitis rebus abstiueret, corporis interim usu quasi multatus; ubi si hominibus 0血cia societatis consectari cordi sit, i1la. demum va.letudo maxime est expetenda quæ quaslibet mutationes et impetus quoscunque ferre et vincere queat. Eodem modo 的 animus ille demum vere et proprie sanus et validus censendus est, qui per plurimas et maximas tenta.tiones et perturbationes perrumpere potest. 1ta ut optime Diogenes dixisse visus sit, qui e制 vires animi laudarit quæ non ad caute abstinendum sed ad 庐rtiter sustinendum valerent 勺 quæque animi impetum etiam in maximis præcipitiis cohibere possint; quæque (id quod in equis bene subactis laudatur) præstent u也 brevissimo spatio et sistere se et vertere poSSl盹

Postremo, redarguit idem teneritudinem quandam et ineptitudinem ad morigerandum, in nonnullis ex antiquissimis philosophis et maxime in veneratione habitis notatam; qui nimis facile se a rebus civiIibus subduxerint, ut indignitatibus et perturbationibus se exuerent, atque magis, sua opinione，自li­ bati et tanqunm sacrosancti viverent j ubi consentaneum esset, constantiam hominis vere moralis talem fore , qualem idem Consalvus in homine militari requirebat; nimirum ut honor ejus contexeretur ta.nquam e tela crassiore; minimeque ta.m tenui ut quidvis 诅ud vellicare et lacerare possit. I Rbe t. 1. b. 10. A slmilar account 15 given of Herodicuø In tbe tbird b∞，k ot Plato's R，ψtdJlic. ln illu8tration of the 瞄ertlon that phllo80pb,. c缸neωbe a .. profes80rium vltæ genus," see Aulus Oellius, Ix. 2. and elsewbere. 2 份"fX'Tfi" 时间和TM91l11 h3ó附11 àpl肝1111， 0(， TIl附 χp奇σ伽. But tbis w臼 not sald by Dlogeneø, but by Arl stlppus. See Diog. Laert. in .A.rlstlp. Bacon has el e曹here (v. 8Ul'. p. 449.) confound~d these two nam四. Tbe error In bothωses may perhaps bave arisen from a wrong en衍y in a commonplace b∞k. The inaccuracy i口 the pre盹nt pas姐.ge is tbe more remarkable as the most celebrated of Aristippus's 崎F ings occun In immediate juxta- posltlon wlth the words 1 bave quoted from DlogeneJl Laertius. [1 ..bould rather tbinlt tbat Bacon alludes to tbe followlng 回ying _of Dlogenes, whïch is also in Diogenes Laertius: 伽骨Pfl '1'0问 μ队l\oll'r旧 "μ" .，剧i 间'Yal'fÎII' "a} 'rovs μ