To remedy this, we have from all quarters brought together, and fitted helps for the senses; and that rather by experiments than by instruments; apt experiments being much more subtile than the senses themselves, though assisted with the most finished instruments. We, therefore, lay no great stress upon the immediate and natural perceptions of the senses, but desire the senses to judge only of experiments, and experiments to judge of things: on which foundation, we hope to be patrons of the senses, and interpreters of their oracles. And thus we mean to procure the things relating to the light of nature, and the setting it up in the mind; which might well suffice, if the mind were as white paper. But since the minds of men are so strangely disposed, as not to receive the true images of things, it is necessary also that a remedy be found for this evil.

The idols, or false notions, which possess the mind, are either acquired or innate. The acquired arise either from the opinions or sects of philosophers, or from preposterous laws of demonstration; but the innate cleave to the nature of the understanding, which is found much more prone to error than the senses. For however men may amuse themselves, and admire, or almost adore the mind, it is certain, that like an irregular glass, it alters the rays of things, by its figure, and different intersections.

The two former kinds of idols may be extirpated, though with difficulty; but this third is insuperable. All that can be done, is to point them out, and mark, and convict that treacherous faculty of the mind; lest when the ancient errors are destroyed, new ones should sprout out from the rankness of the soil and, on the other hand, to establish this for ever, that the understanding can make no judgment but by

the senses, as well as of reason; but the dispute perhaps turns rather upon words than things. Father Malbranche is express, that the senses never deceive us, yet as express that they should never be trusted, without being verified; charging the errors arising in this case upon human liberty, which makes a wrong choice. See "Recherches de la Vérité," liv. chaps. 5, 6, 7, 8. The difference may arise only from considering the senses in two different lights, viz. physically, or according to common use; and metaphysically, or abstractedly. The Novum Organum clears the whole. See also Marin Mersenus, "De la Vérité des Sciences." Ed.

induction, and the just form thereof. Whence the doctrine of purging the understanding requires three kinds of confutations, to fit it for the investigation of truth; viz., the confutation of philosophies, the confutation of demonstrations, and the confutation of the natural reason. But when these have been completed, and it has been clearly seen what results are to be expected from the nature of things, and the nature of the human mind, we shall have then furnished a nuptial couch for the mind and the universe, the divine goodness being our bridemaid. And let it be the prayer of our Epithalamium, that assistance to man may spring from this union, and a race of discoveries, which will contribute to his wants and vanquish his miseries. And this is the second part of the work.

But as we propose not only to pave and show the way, but also to tread in it ourselves, we shall next exhibit the phenomena of the universe; that is, such experience of all kinds, and such a natural history, as may afford a foundation to philosophy. For as no fine method of demonstration, or form of explaining nature, can preserve the mind from error, and support it from falling; so neither can it hence receive any matter of science. Those, therefore, who deter

mine not to conjecture and guess, but to find out and know; not to invent fables and romances of worlds, but to look into, and dissect the nature of this real world, must consult only things themselves. Nor can any force of genius, thought, or argument, be substituted for this labour, search, and inspection; not even though all the wits of men were united: this, therefore, must either be had, or the business be deserted for ever.

But the conduct of mankind has hitherto been such, that it is no wonder nature has not opened herself to them. For the information of the senses is treacherous and deceitful; observation careless, irregular, and accidental; tradition idle, rumorous, and vain; practice narrow and servile; experience blind, stupid, vague, and broken; and natural history extremely light and empty: wretched materials for the understanding to fashion into philosophy and the sciences! Then comes in a preposterous subtilty of argumentation and sifting, as a last remedy, that mends not the matter one jot, nor separates the errors. Whence there are absolutely no

hopes of enlarging and promoting the sciences, without rebuilding them.

The first materials for this purpose must be taken from a new kind of natural history. The understanding must also have fit subjects to work upon, as well as real helps to work with. But our history, no less than our logic, differs from the common in many respects; particularly, 1. In its end, or office; 2. Its collection; 3. Its subtilty; 4. Its choice; and 5. Its appointment for what is to follow.

Our natural history is not designed so much to please by its variety, or benefit by gainful experiments, as to afford light to the discovery of causes, and hold out the breasts to philosophy; for though we principally regard works, and the active parts of the sciences, yet we wait for the time of harvest, and would not reap the blade for the ear.

We are

well aware that axioms, rightly framed, will draw after them whole sheaves of works: but for that untimely and childish desire of seeing fruits of new works before the season, we absolutely condemn and reject it, as the golden apple that hinders the progress.

With regard to its collection; we propose to show nature not only in a free state, as in the history of meteors, minerals, plants, and animals; but more particularly as she is bound, and tortured, pressed, formed, and turned out of her course by art and human industry. Hence we would set down all opposite experiments of the mechanic and liberal arts, with many others not yet formed into arts; for the nature of things is better discovered by the torturings of art, than when they are left to themselves. Nor is it only a history of bodies that we would give; but also of their cardinal virtues, or fundamental qualities; as density, rarity, heat, cold, &c., which should be comprised in particular histories.

The kind of experiments to be procured for our history are much more subtile and simple than the common; abundance of them must be recovered from darkness, and are such as no one would have inquired after, that was not led by constant and certain tract to the discovery of causes; as being in themselves of no great use, and consequently not sought for their own sake, but with regard to works like the letters of the alphabet with regard to discourse.

In the choice of our narratives and experiments we hope

to have shown more care than the other writers of natural history; as receiving nothing but upon ocular demonstration, or the strictest scrutiny of examination; and not heightening what is delivered to increase its miraculousness, but thoroughly purging it of superstition and fable. Besides this, we reject, with a particular mark, all those boasted and received falsehoods, which by a strange neglect have prevailed for so many ages, that they may no longer molest the sciences. For as the idle tales of nurses do really corrupt the minds of children, we cannot too carefully guard the infancy of philosophy from all vanity and superstition. And when any new or more curious experiment is offered, though it may seem to us certain and well founded; yet we expressly add the manner wherein it was made; that, after it shall be understood how things appear to us, men may beware of any error adhering to them, and search after more infallible proofs. We, likewise, all along interpose our directions, scruples, and cautions; and religiously guard against phantoms and illusions.

Lastly, having well observed how far experiments and history distract the mind; and how difficult it is, especially for tender or prejudiced persons, to converse with nature from the beginning, we shall continually subjoin our observations, as so many first glances of natural history at philosophy; and this to give mankind some earnest, that they shall not be kept perpetually floating upon the waves of history; and that when they come to the work of the understanding, and the explanation of nature, they may find all things in greater readiness. This will conclude the

third part.

After the understanding has been thus aided and fortified, we shall be prepared to enter upon philosophy itself. But in so difficult a task, there are certain things to be observed, as well for instruction as for present use. The first is to propose examples of inquiry and investigation, according to our own method, in certain subjects of the noblest kind, but greatly differing from each other, that a specimen may be had of every sort. By these examples we mean not illustrations of rules and precepts, but perfect models, which will exemplify the second part of this work, and represent, as it were, to the eye, the whole progress of the mind, and

the continued structure and order of invention, in the most chosen subjects, after the same manner as globes and machines facilitate the more abstruse and subtile demonstrations in mathematics. We assign the fourth part of our work to these examples, which are nothing else than a particular application of the second part of our undertaking.d

For

The fifth part is only temporary, or of use but till the rest are finished; whence we look upon it as interest till the principal be paid; for we do not propose to travel hoodwinked, so as to take no notice of what may occur of use in the way. This part, therefore, will consist of such things as we have invented, experienced, or added, by the same common use of the understanding that others employ. as we have greater hopes from our constant conversation with nature, than from our force of genius, the discoveries we shall thus make may serve as inns on the road, for the mind to repose in, during its progress to greater certainties. But this, without being at all disposed to abide by anything that is not discovered, or proved, by the true form of induction. Nor need any one be shocked at this suspension of the judgment, in a doctrine which does not assert that nothing is knowable; but only that things cannot be known except in a certain order and method: whilst it allows particular degrees of certainty, for the sake of commodiousness and use, until the mind shall enter on the explanation of causes. Nor were those schools of philosophers, who held positive truth to be unattainable, inferior to others who dogmatized at will. They did not, however, like us, prepare helps for the guidance of the senses and understanding, as we have done, but at once abolished all belief and authority, which is a totally different and almost opposite matter.

The sixth and last part of our work, to which all the rest are subservient, is to lay down that philosophy which shall flow from the just, pure, and strict inquiry hitherto proposed. But to perfect this, is beyond both our abilities and our nopes, yet we shall lay the foundations of it, and recommend

This part is what the author elsewhere terms scala intellectus, or the progress of the understanding, and was intended to be supplied by him in the way of monthly productions. See his dedication of the History of the Winds" to Prince Charles. Shaw.

• The later Academy, who held the ȧkaraλnyía.