The Works of Francis Bacon [4]
 9781108040679

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The Works of Francis Bacon VOLUME 4: TRANSLATIONS OF THE PHILOSOPHICAL WORKS 1

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

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CAMBRIDGE UNIVERSITY PRESS Cambridge, New York , Melbourne, Madrid, Cape Town, Singapor丘, São Paolo, Delhí, To峙。, Mexico City Pu blished in the Uniled Slates of America by Cambridge

Univers町 Press.

New York

www.camhridge.o 咯

Informatíon on this title: www.cambridgιorg/9781108040679 @

in this compilabon Cambridge Univers> ty Préss 2011

1his ed且阳 n first published 18sa digilally p自由 d verslon 2011

τhis

ISBN 978-1-108-04067-9 Paperback 刀1Is book reproducωthe 由e

text of the o1"ig皿al editlon. Th e con~ent and language reflect beliefs, practices 皿d terminolo盯 of tbeir tlme , and bave not been updated

Cambridge University Press 、由,hes to make dear that lhe book, un1ess originally pub!isbed hy Cambridge , is nol be lDg republished by, in assodation or collahoration 飞伺 th , or wilh the endorsement or approv a1 of. tbe original publishe哩。 r its successors in title ,

TßE

WORKS o.

FRANCIS BACON. VOL.IV.

四00.:

.皿TBD

BY BPO但UWOODB .1lf11 lf.W-ITJ; DB 'l' 1 '1111".1••

C。目

THE

WORKS 。,

FRANCIS BACON BARON OF VElIULAM, V1S00UNT ST. ALBAN,

'.D

LOllD HIGH

OHAN口ELLOll

OF ENGLAND.

001品EOTBD ANJ) ]l DITlm

BY

JAMES SPEDDING, M.A. 。11'

,

TRINITY COLLBOK CAMBRJDOai

E L L 1 S,

R 0 1l E R T L E S L IE L A. TB

I'BLLO W'

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M. A.

OLLBOB, (lAIlf BBIDOS;

m

DOUGLAS DENON HEATH, 国 ARRI8TKD-AT-LAW ,

LATB FSLLOW 0 1'

T阳 NITY (l OLL&OB

, OA M'BIl IDO Ii,

VOL. IV. TRANSLATlO NS OF THE PHILOSOPHIG!L

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1.

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P RE FAC E.

W ITH regard to the translations which occupy the first half of this volume (as far 国 p. 27 1.), 1 have not由h】巾 i what 1 .have said (Vol. 1. p. 刘 x lV 机.) in my general 阳 a ceoun 川t of the edition. With regard to the rest, 1 then intended merely to submit my suggestions to the translator , leaving it to him to make 8uch alterations as he thought .de8irable; and about h.lf of the fifth volume (which it was found conveniellt to print before the fourth) had been carried through on that plan , when an engagement on the Continent made it impossible for him to superin阳nrl the printing further: UpO Il which he left his manuscript with me, to be dealt with as 1 thought fit. The consequenc泡 is that for the ultimate 81ate of the whole of this volume, and the latter half of the next, 1 am myself responsible. It may be well perhaps to add , that the translations are intended especially for the benefit of those who callnot rearl L.tin.τ'hose who can , wil1 find the origillals not only I'icher, stronger, and more impressive, but also (at lea8t afte.. a little practice) easier to follow and pleasallter 10 read. In Bacon's time Latin was still a living language among scholars. They used it not to 8how how well they could imitate the mannel' in which Cicel' o 01' Tacitus expressed his thoughts, but to express Iheir own ; and in Bacon's h. lI ds it became aD organ of expression extremely powe..ful and scnsiti ve , full of felicities and delicate e他cls, depending upon iωown peculiar rcsour四s, alld not t l' nnsferable in the same form into a

-

VI

PREFACE.

language of di fl'erent structure. . A literal tr8oslatioll in Englisb migbt iodeed e:cpla切也em,皿d so belp an imperfect scbolar to uoderstand tbe original if read along with it, but would not at all convey to an Eng1isbman tbe efl'e ct of tbe original, if read by itself. Tb e two languages di fl'er so widely in tbeir 阻.pacities and essential conditions, tbat the turll of expr田sion wbicb is neatest and CI咀rest io tbe one is apt to be awkward and obscure in tbe otber, and tbe t.-anslator must make bis choice between a c1 0se version wbicb sball not be readable, and a readable version wbicb sball not be c1 ose. Tbe translations bere given are meant 10 be read by themselve~ ; and tberefore, thougb 1 bave taken pains to make tbem substantially accurate, and bave never wittingly a1lowed a senten曲归 stand in wbicb tbe meaning seemed to me to be misrepresented, 1 bave not hesitated 011 tbe other band to vary tbe form of expression wbenever 1 have tbougbt that tbe meaning ∞ uld tbereby be conveyed more c1 early. ln numberless cases indeed tbis bas been done , 1 may S8y, on Bacon's own autbority; 8 large part of the De Augmentis being in fact a translation from his own Advancement of Learning; a1tbough, owing to the additions, modifìcations, and corrections a1 most everywbere introduced, it has seldom been practi由ble to preserve the wording of the original E lI glish unaltered for many sent冶llces together. Al terations for the purpose of improvillg the style and adapting it to modern fa.bion have not been at胆mp胆d. AII alteratioD. of tbi. kind wbich 1 have seen have beeo in my opinion for the worse; 剧Id 00 one who cares tοread Bacon will fiud 副y difficulty in uoderstanding his owu English. The selection of the works to be translated was made by Mr. Elli., a~ ioc1 uding a11 that are oecessary to give aωm­ ple阳 view of Bacoo's philo因ophi咀1 opinions.

J. S.

CON'rENTS 。,

THE

FOURTH

VOLUME.

TRANSLATIONS OF THE PHILOSOPHICAL WORKS

PART

1.

WORKB PUBLIBHED, 08 DEBIONED FOR PUBLICATION , AB PABTB OF THE INBTAU8ATIO MAGNA.

THE GREA'r JNSTAURATION.

mvkuQdZ 哩

P : aIE

Pao 面应lUM

EPISTLE DEDlOA.TORYPREFAClI PLAN 0 ]1 TH& WORK THE NEW ORGANON.

39

PREFAOE APHO皿.M目。ONOE剧 ING

THE IN 1'BRPRlll TATION OF NATURE AND THE KniGDOM OF MAN.

BoOlc L BOOE II. -

-

-

-

-

-

47 119

...

CONTENTS.

Vl ll

,

Pa e

PREPARATIVE TOWARDS A NATURAL AND EXPERlMENTAL HISTORY - 249 CATALOGUE OF

PA町ICULAR HI盯ORIE8

-

-

- 265

OF THE DIGNITY AND ADVANCEMENT OF LEARNING. BOOKS 11.-VL

Bool< IV. Bool< V.

BOOK VI.

CHAPTERS

--

o&OYU 。 oooaAZA 哇

Bool< IL BOOK llI.

THE 阻yERAL

句,@。"。 "'ovqu

ARGUMENTB OF

, oqop004EUns

TRANSLATIONS 。曹

THE PHILOSOPHICAL WORKS.

PART I.

VOL.IV.

B

TH&

GRE AT INS 'I.'A URATION.

• 2

PRO orea1, or beholding it in the 80ul of man as in B mirror,. is nowise 岛F bidden. so of unclean 皿d fallen spirit., the convereing with tbem or tbe employment of 也em is prohibited; mucb more any worsbip or veneration toward. them. But the contemplation and knowledge of their nature , power and illusion园, not only from p嗣.age8 of 8cripture, but from re'50n or experien伺, i. not the least p町t of .pirituol wisdom. 80 certainly .ay. the Apostle, "We are not ignorant of hi8 8tratagem..叫 And i也 is no 皿ore unlawful to inquire the nature of evil 8pirit. in Natural Tbeology, than to inquire the force of poi80n8 in Physics, or the nature of vi四 in E吐lÎc.. But thi8 p町t of knowledge 阳ucbing angel8 and .pirite 1 c皿 not note a8 de也em皿ner

I

COlùlì', ii. 4 ,

Q. lld

18.

2

2 ()ul'În\h. Ü. 11.

THE THIRD BOOK.

343

量oient,

.eeing many have occupied themselvee in iι1 may rather chaUenge no .malI p町t of it, in many of the writera thereof,剧 .uper8titiou.,也bulou., and fant倒也icaJ,

CHAP.III. The divi.ion of Na阳ralPhilo呻hy 曲to Speculati ve and Operative; and that the.e t:阻。 .hould òe Aept aeparate, 60th in the inte础ion ofthe w,协 r and in the 60吻 of the treati••• LEAVING there岛re

N atural Theology (ωwhich 1 refer the inappendix), let U8 now proceed to the second part; n.mely,也础。oncerning N ature and N atural PhiIo.ophy. It w皿 weII 8aid hy Democritu8, " That the truth of nature lie. hid in certain deep mlne. and caveB." I It was not ill eaid by tbe alc4emi.t., " Th.t Vulcan i. a .econd n.ture, and imitate. tltat dexteroUBly and compendiou.ly wh呻 nature workB circuitously and in length of time." Why 也erefore 8hould we not divide N atural PhiloBOphy into two par阻, tbe 皿ine and the furnace; and 皿ake 也wo profession. or OCCllp时iODS of natural phiIo.opher., .ome to be miner. and .ome to be Bmith.? And certainly tbough 1 may seem to .ay thi. in sport, yet 1 tbirik a divi.ion of thi. kind mo.t u.eful, wben propounded in famiIi町 and .cholastical ter四.; namely, that the doctrine of Natural Philo.ophy be divided into the Inq ui.ition of Cause., and the Produc咀on of Effect.; Speculative and Operative. The one .earching into the bowel. of nature, the other .haping nature 田 on an anviI. And though 1 am weII aware how cloBe is the intercourse between causes and e悔。饵, .0 由前 the explanation. of them mu.t in a certain way be united and conjoined; yet because alI true and fruitful N atural Ph诅。­ sophy ha. a douhle .cale or ladder,田cendent 皿d deBcendent, 翩。ending 仕om experimen'阳 to axioms, and de.cending 仕0皿 axiomB to the invention of new experi皿ent.; therefore 1 judge it most requiBite that th~Be two par饵, the Speculative and the Operative, he con.idered .ep皿ately, both in 也e intention of the wl'iter and in the body of the treatiBe. I Diog. Laerιin Pyrrho. c. 79, qUlηconoerning Spirits 皿 an

2也‘

TRANSLATION OF THE "DE AUGMENT1S. ~

344

CHAP.IV. dt.visil} n 01 _8pecu!a!_ive doctrine _'}!!ncerning_ nature 臼归 Physic (specia l) and Met~physic. Wh ereof Phy.也如quir,甜 the EfEden也 C,au!!, and th!, M~~~~l; ð_!'!.~ph!/s~c of .t加 Final Cause and the Form. Th. division of.J'hys!c (.p;'cia l) into the t!!!_ c?rine c n,}!!_!,T_ting tlte PriDciple~ of Things, cQncern-ing th. Fabric of Things , or the 町o-rld, and concC1咽ing tfte aridy of Thlnp.The dtfuLEim qr-the dOctdne cmcwning the Variet!l of Thing. ;nto doctrine concerning Ihing. Concrete, and doctrine concernillg Ihing. Abstract. The division of the doctrine co啊回'ning t1ting.. Concre曲;. rejerred 10 tM .am. divisions which Na阳ral Hi8tOry receives. The division of the doctrine concern由ψ thing8 Ab.tract ;nto doctr白~e concerning Ihe Configurations of Matter and doctrine concern;nq MoTwo 4_pp阳tice8~ of 每eculative Ph!l .ic, N atural tjons Problems and Dogmas of the Ancient PhiloBophers. The division of Metaphysic into doctrine COnc,町 n;ng For皿 and the doctrine concerning Final Causes.

T~l_e

21

,?_

,

THAT part of N aturnl Philosophy which is Specuhitive and Theoretical, we 皿8y divide into Physic .pecial, and Metaphysic; wherein 1 desire men to observe th.t 1 use the word metaphy血 in a different .ense fro皿由前 which is co皿monly received. And here i也皿 ay be convenient to explain my general purpose touching tbe use of terms; which is, as well in this term of metaphysic, as in other c.ses where my conceptions and notÌo田町e novel and differ from the ancien t, tοretain with 目crupulou8 C町 e the ancient terms; for hoping wel1 that the very order of the matter and the clear explanotion which 1. give of eveηthing will preven也 the words 1 U8e from being 皿isunder8tood, 1 am otherwise zealou8 (臼 far .s may stand wi也h tru也 and the proficiellce of Irn owledge) to recede Il S little os pos.ible from antiquity , either in terms or opinions. And herein 1 connot a li的le marvel .t the boldness of AristοtIe, who was stirred by such • .pirit of diffi民ence aml contradiction to wage w.r on 011 antiquity , undertoking no也 only to coin new words of Bcience at plessure, but to e:xtinguish and obliterate al1 ancient wisdom; in80mucb 也at be never names or mentiollS an ancient au也or or opinion hut to reprove the one and refu恒 the other. For glory, indeed, ond drawing followers ond disciples he took the right ∞urse therein. For certoinly in the

TilE TIIIRD BOOK.

345

promulgation and reception of phiJ080phio truth the 80;田e thing comes 如 p.8B that W.8 noted in the Ca8e of divine truth; "1 ca田e in my Father'B name,皿d ye received me not; if one 8hall come in hi8 own name , him ye will receive." 1 But io thiB divine aphori8m , if we coo8ider to whom it wa8 applied (namely, to Anti.ChriBt, the highe8t deoeiver of all ageB), we may discern this well, th a.t the coming in a man'e own name, without regard of antiquity or (80 抽回到。f pateroity, i8 no good 8ign of truth , though it be oftentime8 joined with the fortune and 8ucce88 of "him ye will receive." But of Ari8totle, 80 excellent a per80n 08 he wa8, and BO wonderful for the acutene8B of hi8 mind, 1 can well helieve that he learnt 出at hu皿our from hiB 8cholar, whom perhapB he emulated; the one aBpiring 阳 conquer 011 nationB , the other to conquer all opinîonB , and to eB阳,blish for him8elf a kind of de8poti8m in thoughιWherein neverthe]eS8J i也皿ay be, he may .t some men's hand8 who 町e of a bitter te皿per and a 8harp tongue get a Iike title .. hiB 8cholar did ; Felix te回'arum prædo, non utile mùndo Editus exemplum : 2 60

Felix doctrinæ prædo, &0.

But 阳 me on the other 8ide (who desire, .. much as lie8 in my pen, to grouud • 80ciable intercourBe between the old and the new in learning) it 8eems be曲阳 keep w叮 with antiqu由y in all thingB lawful , and to retain the ancient term8 , though 1 often alter their sense and defìnition8; according to the moderate and approved course of innovation in civil mat胆固, hy which, when the sts.恒。f thing8 i8 changed, yet the form8 of words are kept; .8 Tacitu8 re皿 ark日, " The na皿eB of the magi8trateB are the same." a To return therefore to the uBe .nd acceptation of the term metaphysic, 回 1 underBt.nd the word. 1也 "ppear8 by that which ha8 been already said, that 1 in抽nd Primitive or Snmmary PhiloBOphy and MetsphYBic, which hereto岛,re have been confounded .. one , to be two di8tinCt thing8. For the one 1 have made a parent or common ance8tor to all knowledge; the other,

1St. Jobn , v. 43.

, cιL姐回n, x. 21.: •

T田.A皿 i.3 ,

Great thief of Da.tioßII. to 由e world sent fortb A daDgetollB pre回d 四$ Gl'eat 由 ief of le a:Ding, &c.

346

TRANSLATION OF THE " DE AUGMENTI8."

a branch or portion of Naturru Philosophy. Now 1 have ao.igned to Primitive Philosophy the common principles and axio皿s which are promiocuous and indifferent to several .ciences. 1 have 田signed to it likewise 也e q uestion of the Relative and Adventitious Conditions of Essences (which I have termed Transcendentals); 副 Much, Little; Like, Unlike; PO皿ible, Impoosible , and the reot; with thi. provioion ruone, that 也ey he handled aa they h町e e血cacy in nature, and Dot logically; But the inquiry concerning God, Unity, the nature of Good, An gels and Spirits , I have referred to Naturru Theology. It may fairly tberefore now be 国bd, what is left rem皿ning for Metaphysic? Certainly nothing beyond nature; but of nature itself much the moot excellent part. And herein without prejudice to truth I may preoerve thus much of the conceit of antiquity, that Physic handles that which is most inherent in matter and therefore transitory,阻d Metaphysic And Rgsin, that that which i. more abstracted and 量xed. PhY8ic 8uppo8es in nature only a being and 皿oving and natural nece回ity; whereas MetaphY8ic suppo.e. also a mind and ide也 For 也,hat which I shall say come8 perhaps to this. But avoiding all height of language, I will 8tate the matter per8picuou81y and familiarly. I divided Natural Philosophy into the Inquiry of Cau日es and the Production of Effects. The Inquiry of Cau8e8 I referred to the Theoretical p町t of Philosophy. Thi. 1 8ubdivide into Phyeic and Metaphysic. It follows that the true di他rence between the皿 mU8t be drawn 企om the nature of the caUse8 that they inquire into. A卫d there岛re to 8peak plain and go no fur也er about, PhY8ic inquires and handles the Material and E值cient Cau.es, MetaphY8ic the Formal nnd FinaI. Phy8ic then comprehend自四uses vague, variable, and respective; but does not aspire to the con自tant. Limu 自 ut bic dur 6!l ci t, et hæe ut cera liqueøci也 Uno eodemque igIl e. 1 Fire i8 the cause of indura:咀on, but re8pective to clay ;直re is the Càuse of colliquation, but respective 归 wax. Now 1 will divide Physic into three doctrines. For nature is either united and collected, or diffused and di.tributed. N ature i8 colleoted into one, either by reason of the community of the principles of all things, or by reason of 也he unity of the integral body of the univer8e. And thu8 this union of nature has begot two deI

Vi咆;.

Ecl. viü. 80.: - A8 the 8皿 e fl l'e wbich 皿 .k曲曲e 80ft cl叩 barι :Ma.keø hlLrd Wa.恙 110ft

THE THIRD BOOK.

347

υ1川 Ill阳J 内

partments of Physic; the one concerning the 击rst principles of things , the 0也er concerning the structure of 也e universe, or the world; which parts 1 have likewise usually ter皿ed the doctrines concerning the Su回国 of Things. The third doctrine (which handles nnture di伍lsed or distributed) exhibits nll the varieties and lesser suma of things. Hence it appears 也M there 町e three physical doctrines in all: concerning tbe principles of things; concerning the world or structure of the universe; 皿d concerning nature manifold or diffused. Which last,嗣 1 bave said, includes aJl variety of things , and is but 皿 a gloss or p町aphrase attending upon the 阳xt of natural history. Of these three 1 connot report any os 10创Iy deticient; but in what truth or perfection 也ey 町e handled, 1 皿ake not here .ny judgment. But Physic diffused, which touches on the v町iety and particularity of things, 1 will agoin divide into two p.r臼: Physic concerning things Concret局, and PhY8ic concerning thlng8 Abstroct; or Physic concerning Cre时ures, and Physic concerning Natures. The one (10 make use of logical terms) inquires concerning 8ubstances, with every variety of their accident8;四d the other, concerning 剧。 ident目, through every variety of substance8. For example, if the inquiry be about a lion, or an oak, these support many different 皿ciden回; if contrariwise, it be about heat or gravity,也ese are found in many different substanceB. But as .11 PhY8ic lie回 in a 皿iddle term between N.tural History and MetaphYBic, the former part (if you obBerve rightIy) comes nearer to Natural Hi8tory, the l.tter 10 Me幅,physic. Concrete Physic i8 8ubject to the some diviBion 88 Natural History; being conver8ant either with tbe heavens or meteo凹, or the globe of earth and 8ea, or the greater colleges, wbich they call the elements, or the lesser colleges or species, "8 also witb pretergeneratioßs and mechanics. For in all these N.tural History investigotes and relates the fact, where88 Pbysic likewise examines the c.uses; 1 me咽 the variable COUBeB, tbot is, the Material and E伍­ cient. Among these partB of PbYBic th.t which inquires ωn­ cerning the heavenly bodies, is altogether imperfect and defective, though by reason of 也be dignity of the subject i也 deserves special conBideration. ABtronomy haB indeed a good found.tion in phenomen., yet it i8 weÍtk, and by no means sound; but astrology is in Ul Qst p町臼 without foundation even. Cel'tainly 阳也rouomy offerB to the human intellect "

348

TRANSLATION OF THE "DE AUGMENTIS."

victim like tha也 whioh Prometheua offered in deoeit to Jupi~ t.r. Pro皿etheua, in the plac. of " r.a1 0萃, hrought to the a.ltar the hide of an ox of gre皿 size 皿d heauty, atuffed with atraw and 1eave8 and twig8. In like manner astrono皿y pr田en阳 only the exterior òf the heaven1y hOllie. (1 mean th. numher of the .tar.,也eir positioDe,皿otioDa, and period8) ,四 i也 were the hide of the heavens; heautiful indeed and .ki1fully arranged into 8y8tem8; hu也 the interior (namely the phY8ical rea80ns) i8 wanting, out of which (with the help of a巾。nomical hypotheses) a theory might h. devised which would not merely ,ati.命 the phenomena (of which kind 皿any might with a littl. ingenuity he oontrived), hnt which would et forth the ,uh8tanc晴,皿otiOD,皿d in咀uence of th. he肝'en1y hodie8 ao theyreallyare. For long ago have th08e doctrineo been exploded of the Force of the First Mover and the Solidity of the Heaven, -the 8t.ro being oupposed to h. 缸ed in their orbo like nail8 in a roof. And with no better re国on io it affirmed , that there are different poles of the zodiao and of the world; that there io a Second Mover of counteraction to the force of the 量rst; that all the heavenly hodies 皿ove in perfect circles; that there are ec四 ntric8 and epicycles whereby the constaocy of motion8 in perfect circleo is preserved; that the moon worko no change or violence in the regioos ahove it: and the like. And it is the ahsurdity of these opioion8 that ha8 driveo 皿en to th. diurnal motion of the e町th; whioh 1 .皿 convinced Îs 皿国t false. But there is 8oaroe any ooe who has made ioquiries into the physical caus田,回 well of the subs幅oce of the heavens both 回tellar and interstellar, as of the relative velocity aod 010woes8 of the heavenly bodies; of the different velocity of motion in the 8a田e planet; of the course of motiono 仕o皿 e88t to west, and contrary j of their progressÎoDs, sto.tioDary positioDS, 8nd retrogressÍon园; of the elevation and fa11 of motiooo in apogee .nd perigee; of the obliquity of motiono, either by 'pirale winding and unwinding 乞oward目 the Tropic8, or by th08e curves which they call Dragons; of the pole8 of rotation , why they .re 矗立ed in 四ch part of the heaven rather than in any other ; and of some pl皿e臼 being fixed .t a certain di8tance rro皿 the sun :-such.n inquiry as thio (1 oay) ha8 hardly been attempted; but all the labour is spent in m剖he皿atical observationo and demonstrationB. Such demonotrationo however only show how .11 these thingo may be ingeniously made out and disentangled.

,

,

THE TßIRD BOOK.

349

Ill-

回国mp 」叫

not how they may truly Bubsist in nature; and indicate the app岛,rent motions only,回d a system of 皿 achinery 盯'bitrari1y devised and 町raDged to prodllce them,-not the very c.uses aDd truth of 也iDgS. Wh erefore 田tronomy, as it now ie, is fai r1 y enough ranked among the mathematìcal ar恤, no也 witbout disp町岛,gemen也 to its dignity; seeing that, if it chose to maiDtain its proper 0伍。e, it ought rather to he acconn j;ed as the noblest p.rt of Physics. For whoever shall set a.side the imagiD8ry divorce between superlunary and subluDary thingo, and oh.ll well observe the most universal appetites and pa目sions of matter (which are powerfnl in both globes and make themselves felt thl'ough the universal frame of things), wi1l obtain clear information of he盯enly things from those wbich 町e Been amongs也 us; and on the other hand, from that which passes in the heavens he will gain no sligh也 knowledge of some 皿otions of 也e lower world 田 yet undiscovered; not only in 田 far as the latter 町ein咀uenced by the former, but. in as far as they have common p田sions. Wherefore 也i目, the physical part of astronomy, 1 pronounce de量cient; giving it the name of Living Astronomll, in di.tinction from that stuf!'ed ox of Prometheus, which was an ox in figure only. As for Astrology, it is so full of superstition , that 田 arce any由ing sound can be di日covered in iιN otwithotanding, 1 would rather have it purified than altogether rejected. If however anyone maintaÌns that thia acience is no也 based on re.oon or physical specul.tions, but on blind experience and the observ.tions of many ages , and on that gronnd refuses the test of physical reasono (as the Chaldeano pro'岛ssed 归 do); he m.y on the same grounds bring back augnries, and believe in divination, entraile,阻d all kindo of fables; for all these are set forth 田面he dict.tes of long experienc.e and traditions passed 击。皿 hand to hand. But for my part 1 admit astrology as a p町t of Phy巾,回d yet attribute .to it nothing more than is a1Iowed by re皿 on and the evidence of 也.inga, all fictions and superBtitio田 being set aside. To consider 也e matter bowever a little more attentively. 1n the 击 rst pl四e what an idle invention iB that, that each of the planets reigns in turn for an hour, so th.t in the sp皿e of twenty-four hours each h阳也ree reigns, 1阻ving three hourB over! And yet this conceit was the origin of our division of the week (a 也ing so ancient and general1 y received); as is very evident 仕om the

350

TRANSL.\TION OF THE "DE AUGMENTIS."

alternation of days; for the ruling planet 8t the heginning of the succeeding ilay i8 always the fourth in order from the pl.net of 也e previous ooe, by reason of the three 8upernumerary hours of which 1 have 8poken. Secondly, 1 do not hesit.te to reject B8 an idle 8uper8tition the doctrine of horo8cope8 皿d the distribution of hou8es; which i8 the very delight of 8strology, and h88 held a 80rt of BacchanaliBn revelry in the heavenly regions. Nor can 1 8U伍。iently wonder how il!uBtriOU8 men and eminent in a8trDlogy have re8ted them on 8uch slight foundations; for they 囚ay that 剧目perience prov回 thBt 由,e Bolstices, equinoxes, Dew m∞田, full moon8, and the grea恒r revolutions of 也e st町 s, exercise a. great and 皿anifeat influence over naturBl bodie8, it f01l0W8 that the more exact and 8ubtle position8 of the 8tar8 mU8t produce e俗。t8 likewi8e more exquisi臼 and .ecre t. But they ought 量r.t to have excepted the operation目 of the sun by manifest heat, and Jikewise tbe magnetic in8uence of t.he 皿oon on the half-皿onthly tide8 (伽 the daily ehb and 80w of the 8ea is another 由ing), and then they will 量nd the power8 of the re目。f the planets over natural thiDgS (阻如四 they are approved by experience) very weak and slight, and almost invisible, even in the grea胆r revolutions. And therefore 也ey should 町gue in a manner directly contrary; tbBt BS those gre8ter revolutions have 80 little infiuence, these Dice and minute di的rences of position8 hBve no power at a1l. Thirdly , those fatalitie8, that the hour of nativity or con臼ption in8uence8 the fortuDe of the birth, the hour of com皿encement the fortune of 出e enterprise, the hour of inquiry the fortune of the thing inquired into, and in short, the doctrines of nativitiea, election8, inquirlea, and the like frivolities , hBve in my judgment for the most p町t nothing sure or solid , and are plainly refuted and convicted hy phY8ical reasons. It remains therefore to declare what 1 retain or approve of in a8trology , and what is de面cient in that which 1 approve. For 由is last it is (the pointing out of deficiencie8) which is the 0均ect of this discourse;. for otherwise (as 1 have often said) 1 cannot. stay to censure. Among the received doctrines, then, 1 think that conceroing rBVolutiona h皿 more Boundne田 than the res t. But it will perhaps be better 阳 lay down certain ru)es,四 a standard by which we may weigh and ex凰mine astrological matters, so a8 to retain what i. useful and to reject what i8 frivolou s. Fir8t then,嗣 1 have before advised,

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let the greater revolutioRB be ret岛ined, but the smaller revolution8 of horoBcopeø and hou8eB be diBmiB.ed. The former 町e like gr咀,t gunB, and can strike 企om afar; the latter 町e like little bOWB, and canno也 tranBmit their 面orce over much Bpace. Secondly; the operation of the heavenly bodies do回 not affi目也 all kinds of bodieB, but only the more tender; Buch as hu皿ou阻, air and spirit; here however the operation8 of tl!e heat of the Bun and heavenly bodieB mUBt be excepted; which doubtleB8 penetrate四 both to metalB 息nd to a great number of subterraneous bodieB. Thirdly; every operation of heavenly bodies extends raiher to maSBeB than to individualB; though it aft'ect8 indirectly Bome individualB WBO; Buch, namely,皿町e more Busceptible, and of so玩er wax as i也 were, than the reBt of their BpecieB; ..0 when a peBtilent condition of air BeizeB on the leoB reeisting bodieø 也,nd paeeeB by thoee wbich have more power of resi8tance. The fourth rule is not unlike the precedirig; every operation of the heavenly bodie8 8hedB i归 influence and powerJ n。也 on 8mall periodB of 咀me or within narrow Ii mits, but upon the larger Bpace8. And therefore predictionB of the 抽回perature of the ye町 may po四ibly be true; but thoBe of particulor dayB 町e rightly held of no 皿C01IDιThe laet rule (which haB alwaYB been held by the wiBer aBtrologere) io that there io no fatal neceBoity in the ot町 B; but that they rather incliue than compel. 1 will add one thing besideB (wherein 1 Bhall certainly seem to take part with aotrology , if it were refor皿ed); which iB,也at 1 hold it 岛r certain that the celeetial bodiee h a.ve in 也hem certain other inJl. uencee beBide目 heat and light; which very influenceo however oot by thooe ruleB laid down above, and not otherwioe. But these lie concealcd in the dep也o of Phy8ic, and require a longer di田ertation. 1 have thought 缸 the时ore (on due conBideration of what has been 皿id) to Bet down aB .. desideratum an astrology framed in conformity with the.e principle8; and 田 Ih町e termed Aotronomy ba.ed on PhY8ical ReSBonB Livin9 A.tronomy, 00 A8trology oimilarly grounded 1 call 8an. A.trolo9Y' And though what 1 have already 0也id will in no elight degree contribute to the rectification and completion of this art, y.t 剧。 ording to my CUB也m 1 will add a few remarks which will clearly explain out of what materials it Bhould be composed, and to what end it should b. applied. In the 量 rBt plooe, le也 there be received into Sane ABtrology the doctrine concerning the ∞mmixture of raye; that iB the conjunctions, ;;1 A

352

TRANSLATION OF THE "DE AUGMENTIS."

oppoBitionB, Bnd other combinationB or 四.pects of plane臼 with regard to one another. And to thiB Bame p也rt al回01 refer the pas age of the plane臼 throngh the signs of the zocli剧, and their position under the Bame Bigns; for the position of R planet under a sign is a kind of co时 unction of it with the star of that sign. And in like manner ..Iso ought the oppo ition and other combinations of the planet with regard to the BtarB of the Bigns to be ohBerved; which haB not hitherto been fuIIy done. But theBe commixtures of the rays of 由xed slarB with one another, though uBeful in contemplating the structure of the univer e and the nat盯e of the regionB Iy坦.g below the田, are of no avail for predictionB , be旧aUBe they are alway' alike. Secondly, let there be received the approacheB of each individual planet 归 the perpendicul町" and i恒 regr臼BIOns 仕o皿 it, according to the climateB of counlrÏ eB. For every pl血et, no les8 than the Bun, has its Bummer and winter, in which RS i臼 rayB 创1 皿ore or le田 perpendicular, .their force i. Btronger or weaker. For 1 have no douh也 but that the moon in Leo haB more power over natural bodieB in our planet than when in Pi8C四; not because when in Leo tbe moon affecl the heart and when in Pi ceB the feet, as they taJk; but by re回on ofher elevation towards the perpendicular and approximation to the larger stars, in the Ba田e 皿anner aB the Bun. Thirdly, let there be received the apogees and perigee8 of the planet目, with a 阳值cient distinction 8.9 也o what i8 due to the inherent vigour of the planet,皿d what to i相 proximity to us. For a planet iB more active in its apogee or elevation, but more com皿.unicative in i臼 perigee or descent. Fourthly, let there be received (to speak summ町i1y) all the re皿aining R'∞idents of the motionB of plane阳; what are the acceleratioDs and re阳.rdationB of ea后,h in its COUfSe; what their progreBsioDS, actiOD8, and regressioDB; w hat their distanceB 仕om the 8Un, co血b田tiODS, incre a.ses and di皿inutions of light, eclipses and the like; for aII theBe 也ings help 10 make 出e rayB of the plane相配也 more forcibly or more feebly , and in different mOdeB and with different v让tues. These four remarks relate tοthe radiationB of the st.r,. Fifthly, let every出.ing be received which may in any way di8cloBe and expl.in the natureB of the st町s, whether erratic or 缸ed, in their proper e'8enCe and activity; aB their size , their colour and asp臼t, their twinkling and vibration of light, their ituation with reference to the poles or the equinox, their

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THE T Hl RD BOOK. 回terisms;

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which of the皿 are more mingled with other stars Bnd which more solitary; which are higher, and which lower; which of the 西 xed stars 町e within the path of the sun and plane阳(也at is within the zodiac), and which without; which of the pl皿由 i8 8wifter, which 8lower; which of them move in the ecliptic, and which deviate to right or left of it; which of them may be retrograde, and which cannot; which of them may be at any distance from the sun, and which of them 町e confined 10 a 田rtain Iimit; which of them move swifter in perigee, which in apogee; finally the anomalies of Mars, the wandering of Venus,由e I.bours and wonderful passions which bave been detected more than once both in the Sun and Venus; and any other things of the Iike nature. Lastly let there be received also the particul町 natures and inclinations of the plane钮, and likewise of the 量xed stars , as handed down by tradition; which a回 they 8re transmitted, with very general consent, ought not (except when they are plainly at variance with physical re.sons) 归 be Iightly rejected. Fro皿 such observations is Sane Astrology constrllcted, and by them alone should sche田es of the heavens be for皿ed and interpreted: Sane Astrology is applied 皿ore con量dently to prediction8, but more cautiously to election8; in both cases however within due limits. Prediclio咽s may be made of comets to come, which (1 am incIined 阳 think) 皿.y be foretöld ; of aII kinds of meteors, of 1100也, droughts, heats, frosts , e町thquakee, irruptiona of wat泪瓦 eruptions of 量 re, great winda and rains , the various seasons of the year, pla吕ues, epidemic diseases , plenty 也nd dearth of grain, wa凹, seditions, Bchis皿8, transmigratione of people田, and in short of.1I commotions or greater revolutions of things , natural as welI aB civiL Bnt these predictions may also be made (though not SO cert也inly) with reference to events more 8pecial and perhapB singn1ar, if after the general inclinationo of 自uch times and sea目 ons have been ascertained, they be appIied with a clear judg皿ent, either physical or political, to tboBe species or individuals which 町e most Iiable to 嗣后iden恒 。f this nature; ßs for 皿stanc晴, if =y one from a foreknowledge of the seasons of the ye町 ohall pronounce the皿皿ore favourable 0 1' injurions to oIives th皿阳 vin阻, to pulmonary than to livc 1' complain阳, to the inhabitanto of h iIl Bthan to those of valleYB, to monks than to courtiers (by re翩。n of their difl'erent manner of living); or if any one from knowledge of the influence VOL. IV.

A A

354

TRAN8LATION OF THE .. DE AUGMENTIS."

cele目tia1 bodiea have upon human 皿inds should diecover itωbe 皿ore favourable or more adveree to peop1四 tban 阳

which

kinga,协 l回l'ned and i目 quieitive men tban to bold and warple田ure tban to men of bueinee. or politici皿L

like, to men of

Tbere 町e innumerable 也ingB of thi. kind; but they req旧re (崎 1 eaid before) not on1y tbat general knowledge derived from the 阳r. (which are 皿,tiveB), but a1 BO a p.r世cular knowledge of 山e su句 ec恒( wbich are p....iv田). N or sre elect印刷 to be a1together rejected; but le田 con量dence ie to be placed in 也em tban in prediction也 For we eee that in pl.nting and eowing and grafting, observation of the age of the moon iB a thing not <ogether frivoloue. A卫d there 也re many ioetanceB of the kiod. But these electione .IBO, even more than predictions, mUBt be guided by our ruleB. And it muet alwaye be observed, that elections hold good in th08e caseB only where both the virtue of the heavenly bodie8 i. such 回 does not quickly pas圈, and tbe action of the in岛rior bodiee ie euch 国 is not euddeuly accomplished; which i自由e caBe in thoee example因 cited above; for nei也er the changee of tbe moon nor the growth of plan臼町e effected in .n inBtant. Ae for tbose wbich depend upon exactne回归 a moment, tbey are to be rejected a1 togetber. But 皿.ny .,础。四 ee are to be 岛undlikewi叫thougha m皿 would not think it) in ele咀;one concerning civil matters. And if any one ∞皿­ plaine th.t while 1 h.ve given eome indication of tbe materia1 B from which thie improved astrology may be extract忍d, and likewi8e of the purposee for which i也 may be advan幅geou.ly u8ed, 1 have ...id no出ing about the manner of extracting i t, he doe. not dear fairly with me; for he requir目。f 皿e the art iteelf, for which 1 田u not accountable. U pon 由e q ueBtion W hich he oBkB however 1 will 阻,y thuB much. There are four wayB only by which 出ie 8cience can be approached. Fíret by future experimen.阳; eecond与 by p.et experi皿en臼; thirdly by traditionB; and la,tly by pbyoical re田ono. With regard 抽血lture experiments, wh.t need iB there of eayíng .nything? Beeing it requireB 皿any ageB to col1ect a eu值cÎent number of them; 80 tbat it is useless to ~peculate about tbe m. For past experiment鸟 theyare no doubt witbin 皿阻'8 reach; 也ough to collect them iB a work of great labour, and one requiring much leieure. For astrologera (if they would do the皿8elves justice) 四町 faithfully extract from hiBtory ..11 the greater die国阳回 (a8 inundationB, plague., battlcB, Bedition日, deathe of king8 , o.nd the like), and may

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examine (not 皿cording to the sub tJeties of horoocopeo, but by thooe rUle8 of re~olutions which 1 have shadowed out) what the position of the heavenly hodieo WBS at the ti皿e8; so that w here there i8 岛und a maoifest agreement and coincidence of events, there a probable rule of prediotion may be established. As to tradition8,出ey mus也 be carefully sifted, tbat wbat is plainly repugnant 归 physioal reasons may be rejeoted , and what i.' in conformity with the皿 may stand upon its own au也ority. Lastly of phy目ical rea80nS, those are most adapted to this investigation which make inquiry into the univer8al appetites and pas8ions of matter,阻d 也e simple 阻d genuine motion8 of bodie.. For upon these wings we ascend most safely to these celestial 皿 aterial substance8. And 00 皿uoh for &ne As trology. Of Bstrological in盹nity (besideo those fictions which 1 remarked above) there is ano也er portion, which must not be omitted; tbough it ought proper1 y to be excluded from aotro10gy,皿d removed to what io c a1led cele8tial 皿agic. 1t rests upon a wonderful figment of tbe human mind, -namely, that 8ny favourable po.ition of the stars may be received on 8e a18 or 8ignets (8ay of 80me metal or gem qualified for the purpo时, by which 也he felicity of 也e hour, which would otherwise pa8S, 皿8y be arre8ted and 脑让 were 由xed 38 it f1 ie8. 80 tbe poet complain8 heavily tbat so noble an anoient 町也 should have heen 100t. Annulul iufl咀o non vivit mirull 01ympc、 Non magis ingenteøhumili sub lumine Pbæboø Fert gemm毡,副lt celso divuls a.ø cardine L IlD8B• 1 It is true ¥hat the relios of saints and their virtue8 have been 8Uowed by the Church of Rome (for in divine 阻di皿ma'恒ria;阳 things 1apse of time does not matter); butωtreasure up the reIios of heaven, wbereby the hour wbicb ia a1ready p础皿d 88 it were dead 8hould revive and be continued, ia mere ouperotition. Let theoe f,四cies then be diBmioBed, if the MUBeO be not turned to old women. AbBtract l'hYBicB 皿8y most rightly be divided into two p町阳 - the doctrine concerning 由e Con量gurations of Matter, and t1, e dootrine concerning Appetite8 and Motions. Both of th田。 1 wi11 Cu四orily enumerate,阻d thence 皿ay be derived BOme I

JJli l--:

Not now the rin2 can in its circlet øt。因 Heaven'ø living inßuence !由e gem no more Beneath its modeøt Just l"e be町回 tbe might Of the great orbø 血at govern d町皿 d n'lght. A A 2

356

TRANSLATION OF THE "DE AUOMENTIS."

shadow of the true Physic of Abstracts. The Oorlfigllration. of Matter are, DenBe, Rare; Heavy , Light; Hot, Cold; Tangible, Pneu田atic; Volatile, Fixed; Determinate, Fluid; Moist, Dry; Fat, Crude; Hard, Soft; Fragile, TenBile; PorouB, CloBe; Spirituous, Jejune; Simple, Compound; Absolute, 1皿perfectly Mixed; Fibrous and VenouB, Simple of Structure, or Equal; Similar, Dissimil町; Spec埠。, NonSpecific; Organic, Inorganic; Animate, lnani田ate. Further 1 do not go. For Sen.ible and InsenBible, Ralional and Irrational, 1 refer 10 tbe doctrine concerning Man. Of Appetitel aud M otions there 町e two kiud.. There are simple motiouB, in which lieB the root of all natural actious, subject 旬出e con.. dition. of tbe couJì guratiou. of 皿atter. Aud there 町e Compound or Produced MotioDB; with which 18曲 the receive J phil田ophy (which takeB but Blight hold of the body of nature) commence.. But compound 血的ions of thi. kind (Buch 嗣 Generation, Corruption, and tbe re.t) ought 臼 be accounted 皿 the Bum8 or product目 of simple motione , r8ther than 嗣 primitive motionB. The eimple motionB 町e, motion of Relz'stance-- com... monly cal! ed motion to preve时 penetration of di皿ensiODB; motion of Connexion-which tbey call motion of abhorrence of a vacuum; 皿otion of Liberty, to preveut preternatural co皿­ pression or extenBion; 皿otion into 8 N伽年IIere, or for the purp08e of rarefaction or conden.ation; motion of the 8econd Connexion , or to prevent solution of continuity; motion of the Greater 00叨regation, or tow a.rds m础8es of counatural bodiee, commonly cal! ed natural 皿otion; 皿otion of Lesser CongT,吃gation, commonly called motion of .ympa'由y and antipathy; motion of Di,电position, or for the ordering of tbe p町臼 with reference to the whole; motiou of A 6Si> nilation , or multiplication of its own nature upon another body; motion of Excitation, where the nobler agent excites a motion dor.皿 ant and la也nt in another; motion of 8ignature or Impression j 也at i., operatiou without commt皿ication of BubBtance j 皿otion 01" Royalty, or restraint of 0也er motions by the motion predominant; 皿otion 时thout limit, or epon:也,neOUB rotation; motion of Trepida 'flon , or Sy.tole and Diastole, in bodie. (也at i8) placed between thillg. attractive and repugnaut; lastly, motion of Repose, or abhor. rence 01 motion, which iB 81Bo causative of very m皿y things. Such are Simple Motious; which truly proceed from the inward 阴阳sse. of nature, and which by compli阻,tiOD, continuatioD,

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alternation , reatraint, repetition, and various modes of combin.... tion, form thoae co皿.pound motions or auma of motions which are generally received , or others like them. The suma of motion 町e those mo苗on8 BO much talked of, - generation,回F ruption; augmentation, diminution; altemtion, and local motion; likewiBe 皿ixtureJ aeparation j conversion. There remain 阻 Appendices of Physic, the mea.urements of motions; namely, what is the effect of the how much or dose in nature; wh.t of distance, which is not unfitly cBlled the orb of virtue or activity; what of r.pidity or slowness; what of short or \ong delay; what of the force or dulness of the thing; what of the stimulus o( surrounding things. And these are genuine parts of the true Physic of AbBtracts; for in the con量gurations of matter, in sÎm ple motioDe, in the BUms or aggregates of motione, and in the me田ures of 皿otions, the Physic of Abstracts is perfected. For voluntary motion in animals; the motion which takes place in the actionB of the senses; motion of imagination, appeti钮, and will; motion of tbe mind , det~rmination, and intellectual faculties; these 1 refer to their own proper do ctrines. 1 repeat however that all theBe above mentioned are to be no further handled in Physic 也.n the inquiry of their Material and E血cient CaU8eS; for as to their Formal and Final cauaes 也可町e rehandled in MetaphYBic. 1 will Bubjoin two notable appendices of Physic, which reg町d no也 80 much the matter .,由e 皿皿Der of inq uiry ; namely 丹oblems 电fNa阳re and Dogmas of Ancient Philo叩heTS. The 量 rst iB an appendix to nature manifold or 8cattered; the 。ther, to nature united or 8Umm町y. Both relate to the 8kilful prop08ing of Doubts; which i8 no deBpi咀,hle part of science. Problem8 deal with particular doubts; Dogmas with general ones, concerning firBt principles and the f.bric of the univerBe. Of Proble皿 s there is a noble exam ple in the books of Aristοtle; a kind of work which certainly deserved no也 only to be honoured with the prai8es of posterity but to be continued by their labours ; seeing th.t new doubts are dailyarising. In this however there is a caution to be applied, which is of great imporlance. The registering 皿d proposing of doubts h四 a double use: 世rst it gnards philosophy againBt errors, when upon a point no也 clearly proved no decision or asBertion is 皿.de (岛r SO error might beget error), but judgment is aUBpended Ilnd not made posìtive; 8econdly, doub饵 once re gìstered are BO A" 3

358

TRANSLATION OF THE "DE AUGMENTIS."

many .ucker. or sponge. which continuaJl y draw and IJ.'忧ract increase of knowledge; whence it come. that thing. which , if douh恒 had not preceded , would have heen p....ed hy lightly without oh.ervation, are through the sugge.tion of douhts attentively and carefuJly oh8erved.' But these two advantageø nre .carcely 8U值cient to countervail one inconvenience which wil1 intrude its.lf, if it he not carefulIy deharred; which is th.t .. douht if once allowed ae just, and authorised 回 it were, immediately rai.es up champions on either 8ide, hy who皿 this 8ame liherty of doubting is trBnømitted to p08幅rity; .0 th.t men hend their witB rather to keep the doubt up than to de也er­ mine' and 801ve iιOf tbi8 examples everywhere occur both in lawyer8 and ocbolar., who wlien a doubthae been once admitted will have it remain for ever a douht, and hold to authority in doubting ao much as in noserting; wherea8 tbe legitimate U8e of reason is to 皿 ake do由 tful .tbing8 certain and not c町tain thingo doubtful. Wherefore 1 oay that a ~alendar of doub臼 or problems in nature is wanting, and 1 would Wi8h it to be taken in hand; if only care be taken that ..s knowledge daily increaB四 (which it certainly will, if men listen to me) tho.e doubts which 町e clearly sifted and 8ettled be blo牡ed out from the liot. And to this c.lend町 1 would annex another of no le.o utility; for seeing that in every inquiry there are found tbingo plainly true, thing8 doubtful, and thingo plainly faloe, it would be most advantageous to add to the c.lendar of doubts a calendar of falsehood. and popular errors prevalent either in natural hi8tory or the dogmas of philosophe曰; that the 回ciences may b. no longer troubled wi出 them. With regnrd to the dogmas of the ancient phil080phers, 88 those of Pythagor阻, Philolau8, Xenoph阻es, Anaxagora.s, P町menidee, Leucippus, Democritus, and the re盹, (which 皿en usually P田园 over with disd.in), it will not be ami8s to look upon them .omewhat 皿ore modestly. For though Ari.totle, a.ft er the Ottoman fashion,也hought th卧 he could not reign with .afety unle.. he put ..11 hi8 brethren to de..th, yet for those who aim not at do皿inion or authority but ..t the inquiry and illu.tr..tion of truth , it cannot but .eem a uBeful thing to behold at one view the several opinions of different men touching the nature of things. N ot however th..t there i. any hope of gaining ..ny tru也 of the purer kind from the.e or the like tbeorie8. For a. the .0皿e phenomena, the .ame calculation., areω皿patible

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with the ...tronomiool principle8 both of Ptolemy alld Coperni80 thia common experience of which we 町e now in pO凰8ession, and the ordinltry face of things , may adapt itself to m皿ydi他rent theori.s; whereas to fìnd the real truth requires another manner of 8everity and attention. For as Aristotle 8ays elegantly, "th..t children when they begin 阳 lisp call every wom Q.D mo出er, but afterward8 come to distinguish their 。wn," so certainly experience when in childhood will c.u every philosophy mother, bl且也 when 尬 。omes to ripeness it will discern the true mother. In the meantÏme it will be good to peruse the 8everal differing sy由ms of philosophy, 1ike di他rent glosse8 upon nature; wbereof i也 may be that one is better in one place and another in another. Therefore 1 wish a work to be compí1ed with diligence and judgment out of the lives of the ancient phi1osopher8, the collection of placita made by Plutarch, the citations of Plato, the confutations of Aristotle , and the 8cattered notices which we have in other books, both 田地le8i..stiool and heathen (Lac阻ntius, Ph i1o, Philostratus, and the r田。, concerning the ancienl philo叩hi,回国 For 1 do not 量nd 乱,oy 8uch work extant. But here 1 must give warning that it be done distinctly, so 出且也e several philo.ophies may be .et for出 each throughout by iteelf, and not by titles pRcked and faggoted up together, a. ha. been done by Plutarch. For when a philosophy i. entire, it 8upport8 itself,岛,nd its doctrines give light and strength the one 阳 the other; where... if it be broken; it will seem 皿ore 由皿ge and dissonant. Cert创n1y when 1 read in Tacitus of the action8 of Nero or Claudius, inve8ted with all the circumstances of times, persons,回do∞ oions, 1 see nothing in them very improbable; but when 1 read t,he same in Suetoniu8 Tranqnillus, gathered into titles and common plae咽, and not presented in order of time , they seem something prodigioU8 and quite incredible. And the case is the same in phi1osophy, when propounded entire and when dissected and dismembered. Neither do 1 exclude fro田 this calend町 of the dogmas of tbe old philosophers modern theorieij and dootrines; .uch as that of Theophrastus P町ace1sus, eloquently reduced into a body and har皿ony by Severinus the Dane; or that of Telesius of Consentium, who revived the ph咀osophy of Parmenides , and so turned the weapons of the -131| Peripatetics against themselves; or of P创ricius the Venetian, who sublimated the 缸皿es of 由e Platonists; or of our coi1DtryCUB;

....

• • 4

ELt

360

TRANSLATION OF THE .. DE AUGMENTIS."

man Gilbert, wbo revived tbe doctrines of Philolaus : or of any other worthy to be admitted. Of the8e however (8ince their entire work8 町e extant) 1 would ouly h町e Bummaries made therefrom and added to the rest. And 80 much for Phy皿c and it8 Appendice田, For Metaphysic, 1 have already a88igned to it the ioquiry of Formal and Final Causes ; which 8ssignation, ,.S fi町嗣 it relates to Forms, may 8eem nugatory; bec岛use of B received aod inveterate OpiBion 也.t the E目8eotiBI FOrm8 or tme dilferences of tbing8 c皿not by any humBn diligence be found out; 皿 opinion which in the meaoti皿e implie8 and admits that the invention of Fonn8 is of all p町阳 of knowledge the wortbiest to be sought, if it be poasible to be fouod. Aod 田 for tbe possibility of 量 nding it, theyare ill discoverers who thiok there is no land where they cao s回 notbiog but sea. But it iB manifeat tbat Plato, a 皿an of subli皿e wit (aod one th.t Burveyed all things 嗣 from • lofty clilf), did io his doctrine concerning Ide.. descry that Forms were the true object of knowledge; how自oever he 10Bt the fruit of this most true opioion by conBidering 8ml trying to apprehend Forma ~. absolutely abstracted from matter; whence i也 came that he turned 田ide to theological speculations, wherewith all hiB natural philosophy i. infected aod pollu阳d. Bot if we fix our eye. diligeotly seriously and siocerely upon action aod use, it wiU not be di值cult to diecern 8nd uoderstand what those Forms are the knowledge whereof m.y wonderfully enrich and benefit the condition of men. For aa 臼 tbe Forms of Substances (Man only excep阳d, of whom tbe Scripture saÏ th , " That He made 皿四 of the dust of the e8rth and breatbed into hia nostrils 由e breath of life ," I and not 田 of all other cr国,turee, " Let the earth or the waters bring forth ," ')-the Forms of Substances 1 say (田 they 町e now by compounding and transplanting multiplied) are 阳 perplexed and co皿plicated, tbat it is either vaÌ n to inquire into them at all , or such ioquiry as is possible ehould be put ofl'丑or a time , and not entered upon until forms of a more simple nature have been rightJy investigated and discovered. For 剧 it would be neither easy nor of any use to inquire the 岛r皿 of the sound which makes any word , since words, hy composition and transposition of lett回菌,町e in量皿恤; whereas to inquire the form of the sound which makea aoy si皿ple Ictter (出时 is, hy what collision or application of the I Gen.ι7.

2

Gcn. i. 20 24 ,

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in8truments of voice it i8 produced) i8 comprehen6ible, nay easy; and yet 也ese forms of letter8 once known wi1l lead U8 directly to the form. of words; 80 in like manner to inquire the for田 of a lion, of an oak, of gold , nay even of water or air, i. a vain pur四it; but to inquire the for皿 of de田e, rare, hot, cold, h回,vy, light, tangible, pneumatic, volatile,量xed, and the like, 回 well con量guration. a8 motion8 , which in treating of Phy.ic 1 have in great p町t enumerated (1 call them F,。师.. '!! the Fir8t Cla88) , and which (Iike the let恒r8 of the alphabet) 町e no也 many and yet make up and 8U盹ain the e田ence8 and form8 of all 6ub8tance8 ;-thi8, 1 Bay, it iB which 1 am attempting, and which co08titute8 and define8 that p町t of MetaphY8ic of which we are now inquiring. Not but that Phy8ic take8 coo8ideration of the Bame natureB likewiBe (回 has been Baid); but th.t iB only 田阳也eir variable cauBeB. For example; if th~ caUBe of whiteneS8 in 皿ow or froth be inquired , it iB well rendered , that it i. the Bubtle 'inter皿ixture of air and water. But never也ele田 thiB is far from being the form of whitene88, 因eeing that air intermixed with powdered gla8s or cry6tal , wou Id create a 8imilar whitenes8 , 00 le四 than when mixed wi出 water; it i8 only the e面cieot cause, which iB nothing else than the vehicle of the form. But if the inquiry be made in MetaphYBic you will find Bome出ing of thi8 Bort; th.t two t阳,nspareot bodie8 in termixed, with their optical portio08 arrauged in • Bimple and regular order, co08titute whitene88. Thi8 p町也 of MetaphY8io 1 量nd deficient; whereat 1 marvel not, bec.use 1 hold it not POBBible that the Form. of thing8 can be invented by th时 cour8e of invention hitherto u8ed; the root of the evil,因 of all others, being 由 iB; that men h.ve uBed to Bever "nd withdraw their thOUght8 too 600n and too far 仕0皿 experience and particular., and have given themselveB wholly up to their own 皿editationB and arguments. But the use of 也i8 P町t of MetaphYBic, which 1 reckon among8t the deficient, iB of the re8t the mOBt excellent in two re8pec国; the one, becauBe it iB the duty and virtue of all knowledge to abridge the circuit8 and long wayB of experience (as much aB truth will permit), and to remedy the ancient complaint that "life is Bhort and art is long." I And thiB i8 beBt per岛rmed by collecting and uniting the axioms of Bcience8 into more general oneB, and Buch as may comprehend all indiFor knowledges are 田 pyramids, whereof vidual ca,回 I Hippocrat e8, Âph. i. 1 ,

362

TRANSLATION OF THE "DE AUGMENTI S."

history and experience are 也eh田is. And so of Natural Philosophy the haeis is N atural History ;也e stage next the b嗣is is Physic; the .to哩e next the vertical point is Metsphysic. As for the cone and verticol point (" the work which God worketh fro皿 the heginning to the end," I namely, the sUmmary law of nature) it may fairly be doubted whether man's inquiry 臼n attain to it. But these three 町e the true .t8ge. of knowled吕e; which to th08e that 盯e pufl'ed up with their own knowledge , and rebellious Rgainst God, 8四 indeed no better 也an the gian幅, three hills ; Ter Bunt cooati imponere Pelio Os.田n , Bcílicct 皿que Ossæ frondoøum inv~lveTe OIympum : t but to those who abasing the皿selves re岛r all things to the glory of God, they are 田 the three acclamations: Holy, Holy, Holy. For God i8 holy in 也he multitude of his works , holy in the order or connexion of the田, and holy in the union of them. And therefore the sp四ulation wa8 excellent in Pormenide8 ond Plato (although in the皿 it was hut a bare speculotion), "that all thing8 by a certain 田ale 88cend to unity." 80 then always 也.t knowledge is worthiest which le88t burdens the intellect with multiplicity; and thi. appears to be Metaphysic, a8 that whióh considers chiefly the simple forms of things (which 1 have above termed fo伊惘• of the .ftrst class); 因in团也lthough few in numher, yet in their com皿eusuratioßs o.nd co-ordinatioDS 也ey make all this variety. The second respect which ennohles this part of Metaphysic, is that it enfranchise8 the power of men to the greatest liberty, and leMs it to the wide8t and 皿08t exten8ive field of operation. For Physic ca;πies men in narrow and restrained ways, imitating the ordinary flexuous coursea of N ature; but 也e ways of the wise are everywhere broad; to wisdo皿 (which w田 anciently defined 臼 be the knowledge of 出ings divine and human) there is ever abundance ond variety of mean8. For phY8icol cause8 give Ii ght and direction to new invention8 in 8imilar matter. But wh080ever know8 any Form, know8 al80 the ut田ost P四sibility of 8uperinducing thot nature upon every variety of matter, and SO i8 Ie8B re8troined and tied in operation, either to the basis of the motter or tοthe condition of the eflìcient; which kind of J Eccl田. ii i. I J. • Virg. Georg. i. 28 1.:Moontain cm mount lÚn thrice theyllttove to heap, Olympus, 088'" piled on Pelion'I'lIt.咽'p.

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knowledge Solomon likewise, though in a more divine oenoe, eleg阻tly deocribes, "Thy 0也po ohall not be otraitened,也nd when thou runueot thou oh.lt not otu田ble ;" I meaning thereby that tbe wayo of wiodom 町e not much liable either to otraitneoo or obotructiono. The oecond p町t of Metaphyoic io the inquiry of Final Cauo田, which 1 report not ao omitted, but as misp\aced. For they are generally oought 且or in Phyoic, and not in Metaphysic. And yet if it were but a fault in order 1 ohould not think 00 much of it; for order ia matter of illustration, but per恤ius Dot to the subotance of ocienceo. But thio mi8placing h阻。;迅.u oed a notable de量cience, and been a great miafortune tc philooophy. For the handling of final causeo in phyoico h.s driveu away and overthrown the diligent inquiry of phyoical causes, and made men to stay upon these opeciouo and ohadowy causeo, withont 邮咀vely preosing tbe inquiry of thooe which 即e reolly and truly phyoical; to the great arrest and prejudice of ocience. For thio 1 find done, not only by Platc, who ever 8Ochors upon th.t shore, but also by Ariototle, Galen, and otbers, who also very frequently strike upon theoe 因hallows. For to introduce ouch ca.uses 皿 these, " that the hairo of the eyelids 町e 岛r a quickoet and 岛nce about the .ight;" or" th..t the 量r皿neso of the okins and hideo of living creatureo 10 to de岛nd them from the extremitieo of heat and cold;" or" that the bones are for c咱Ilumns or beams, whereupon the fr皿es of the bodieo of living creatnres 盯e built;" or "他且由e leaveo of treeo are for protecting tbe fruit from the eun and wind;" or "由at tbe c1oudo are for皿ed above for watering the earth;" or "that tbe tbickness ond oolidity of tbe eartb io for the otation and m乱u.ion of living creature.," and tbe like, is a proper inquiry in Metaphysic, but in Phy.ic it i8 impertinent. Nay,回 1 wa. going to 8ay, tbese diocoursing cause. (Iike tbose fisbeo they call remo俨as, which ore 回.id 归 stick 10 the .ides of obipo) have in fact hindered 也e voyage and progre田 of tbe scienceo, and preveIlt恐d them from bolding on their couroe and advancing further; and have brougbt it to pa田 tbat the inquiry of phyoical cauoes hao been long neglected 80d pao.ed in oilence. And 由ere岛re 也e notural philosophy of Democritus and otbers, who removed God 80d Mind from the otructure of thing., and attributed the for皿 thereof to in由nite e皿ayo and proofo of nature (which they I Prov. jv, UI.

364

TRANST. !TION OF THE .. DE AUGMENTIS."

termed by one name, Fat冶 or Fortune), and a..igned the cau.es of P町ticular 出ing. to the nece..ity of matter, without any intermixture of 缸al causes, .eemB to me (80 far a8 1 can judge from the 企'agmen相 and relic. of their philosophy) 归 have been, 田 reg町d. physical causes , much more solid and to have penetrated further into nature 也an that of Ari.totle and Plato; for this single reason , that the former never wasted time on 量nal cause., while the latter were ever inculc也,ting the田. And in thi. Aristotle is m盯e 阳 be blamed than Plato, .eeing that he le也 out the fountain of 面 nal causes, .namely God, and 8ubBtituted Nature for God; and took in final CaUSeB themBelveB rather 回 the lover of logic than of thω,logy. And 1 Bay this, not because those 直 nal CaUBeS are not true and wortby to be inquired in me恤.physical speculations; but because their excursions and irruptionB into the IimitB of phYBical CaUBeS h昭 bred a w阻te and 801itude in that track. For otherwise, if they be but kept withln tbeir proper bound., men are extre田ely deceived if they think there i. any enmity or repugnancy at all between the two. For the ca田e rendered, ,‘ that the hairs about the eyelids 町e for the .afeguard of the sight," doe8 no也 impugn the cause rendered, "that pilo.ity i. incident to orifice. of moÎsture ;" MuscosÎ 岛 nteø, &0.1 Nor the c且use rendered, " that the firmne.s of hide. in animal. i. for the 町mour of the body against extre皿ities ofheat or cold ," does not impugn the cause rendered, "that thi自由rmneS8 is cau.ed from the contraction of the pore. in the outward p町臼 by cold and depredation of the air;" a1Íd so of the rest; both cause. being perfectly compatible, except that one declare. an intention, the other a consequenc陆 only. N either does 由i. call in question or derogate from divine providence, but rather highly confir皿 s and exalts iιFor as in civil actiODS he is far the greater and deeper politician that can make other men the instru田ents of hi. ends and de.ires and yet never acquaint them with his p町po.e (回回 they 8hall do what he will. and yet not know that they are doing it) , .than he that imp町ts hls meaning to th08. he employs; 80 doeB the wi.do皿 ofGod .hine forth 皿ore ad皿irably when nature intend8 one thing and Providence draws forth another, than if he h.d com皿unicated to I

Virg. Ecl唔

vii.

45. : -

The m08øy sprin g:a.

365

THE THIBD BOOK.

.11 natural ßgures and motions the characters and impressions of his providence. For instance, Aristotle, when he had 皿ade nature pregnant with ßnal cause., laying i也 down that " N ature doe. nothing in vain ,> and always effect. her wi1l when free fro皿 impedi皿en臼J' 也nd many other things of the sa皿e kind, had no further need of a God. But De皿ocrituB and Epicurus, when they proclaimed their doctrine of atomB, were tolerated so far by .ome of the more subtle wits; but when they proceeded 10 田8ert that the fabric of 也he universe itself had come together through the fortuitous concourse of the atoms, without a mind, they were m的 with universal ridicule. Thu. 80 far are phy.ical causes from withdrawing men from God and Providence, that contrariwise, those philosopher. who have been occupied in 回earching them out can ßnd no issue but by re80rting 10 God and Providence at the last. And 80 much for Metaphysic; the latter p.rt whereof, concerning Final Causes, 1 allow to be ex恤nt in book8 both pbysical and 皿e阳,physical; in the latter rightly, in the former wrongly, by reason of 也e inconvenience that ensues thereon.

CHAP. V. Divisio,!!- _of~"e operative doctrine concerni7ψ Nature into Mechanic and Magic,由hich correBpond 町ith the divisions of the speculative !-octrine; Mechanic answfring 臼 PhYBic, Magic 10 Metaph ysic. E电",'ification of the word Magic. Two áppen. dices of the op臼'ative docirine. Inventory of the possesBioDs of man , and Catalogue of Polychrests,旷 things of general usc.

THE operative doctrine concerning nature 1 willlikewise divide into two p町恤, and thRt by a kind of nece田it.y, for this division is subject 10 the former division of the speculative doctrine; and 8S Physic and the inquisition of E值cient and Material causes produces Mechanic, so Metaphysic and the inquiBition of Form. produc.es Magic For the inquisition of Final Causes i. barren , and like a vi电in ∞nsecrated to God produces nothing. 1 know that there is also a kind of Mechanic often merely empirical and operative, which does no也 depend on Physic; but ,

I A l'18t. Polit. i. 2.

366

TRANSLATlON OF THE "DE AUGMENTlS."

thia 1 have re皿itted to N .tura.l Hi8tory , taking i也 away froIQ Phil080phy. 1 8pe乱.k only of that mechanic which i8 Conn回国d with phY8ica.l caU8e8. N ever也ele88 between the8e two kindB of mechanic there i8 0160 anoLher which is not a.lt oge也er operative, ye也 doe8 not properly reach to philo园。,phy. For all inventio田 of works which 町e known to 皿en have either come hy chance ond 80 been handed down fro皿 one to another, or they have been purp08ely 80ught for. Bu也 th08e which have been found by intentionol experiment have been eitber worked out by the light of C8n8e. and aXiOm8, or detected by extending or tran8ferring or put志ing togetber former inventioDs; which is 乱 matter of ingenuity and sagacity ra也er than ph诅080pby. And 也hi8 kind , which 1 noway目 de8pise, 1 will preBently touch on by the way , when 1 ∞皿e 阳 treat of learned eo:perience among the par臼 of logic. But the mech.nio of which 1 now 甘eat ia 出卧 which h皿 been handled by Ari. 8totle promiscuously, by Hero in spirituals, by Ge旧IrgiU8 Agriω,18, a 皿odern writer, very diligently in minera.ls, and by many other writers in particular 6ubjectB; 80 that 1 h a.ve no omissi。因 to 皿a.rk in this part, except 出 at promiSCUOU8 皿e. chonics, after 出e manner of Aristotle, ought to have been more diligently continued by the moderns, especially with selection d 也08e whereof either 也,e causes 町e more obscure, or the e岱cts 皿ore noble. But they who pursue these studies do but creep as it were slong the shore, N时ural

-一- prem幅do

litu8 ìniquum. 1 For it seem8 to me tbere csn hardly be discovered any radica.l or fundament a.l alterations and innovations of nature, either by accidenta or e88&y8 of experiments or 企om the light and direction of physical causes; but only by the di8covery of forms. If也en 1 have 8e也 down that p町也 of 田et乱.phY8ic which treats of 画orms as deficient, it must follow that 1 do tbe like of natural ma吕旬, which ha6 relation thereunto. But 1 mU8t here stipulate that 皿agic, which h.s long been used in • bad 8en5e, be again re.tored 臼 i阳 ancient and honourable 皿eaning. For 岛,mong 也e Persians ma西icw回 taken for • sublime wisdom, and the know ledge of the uni ver8al ∞'nsent8 of things; 皿d so the three king8 who came from the east to worship Christ were cal1ed by 也e n8me of M鸣i. 1 however underBtand it &B the science j

I Hor. Od. ii. 10.: __ hllgging the COS,lI t

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which applies the knowledge of hidden form8 to the production of wonderful operations; and hy uniting (a8 they 自ay) active. with p皿oive8, dioplaY8 the wonderful works of nature. For as for that natural magic which 坦 uttero ahout BO 皿any hooko, embracing certain credulou8 and 8uperatitiou8 tradition8 and observatioD8 concerning 目ympathieB and antipathies, and hidden 阳d specific properties , with experiment8 for the most part frivolou8 , and wonderful rather for the .kill with which the 也ing is ∞,ncealed and masked 出阻 for the thing itself; it will no也 be wrong to .ay that it io aB far di班èring in truth of nature from ouoh a knowledge as we require,四 the 0ωry of King Ar thur of Britain, or Hugh of Bordeaux, and ouch like imaginary hemes, differ. from Cæs町'因 CommentsrieB in truth of story. For itis m阻ife.t that Cæsar did greater 也ing. in re aJity than those imaginary heroes were feigned to do, but be did them not in that fabulou. manner. Of 出is kind of learning the fable of Ixion was a 量gure; who designing to embrace J uno, the Godde8s of Power, had intercourse with a 姐eeting c1oud; out of which he begot Centaurs and Chimær回国 80 they who are carried away by insane and uncont"ollable p阻Bion after thingB which they only fancy they see 由rough 出e c1 oud. and vapours of imagination, Bhall in place of workB beget nothing else but empty hopes and hideouB and monstrous spectres. But this popular ßnd degenerate naturoJ皿唔ic ha. the 国皿e kind of effect on men as some .oporific drug8, which not only lull to 8leep, but 81so during sleep inBtil gentle ann pleasing dre剧田. For fir.t 江 lay. the understanding R81eep by singing of 8pecific properties and hidden virtues, sent 国 from heaven and ouly to be learned from the whispers of tradition; which make. men no longer alive and awake for the pur8ui也 and inquiry of re oJ m田回, but to rest content with the8e slothful and credulou. opinionB; and then it insinuates innumerable fictions , pleaBant to the mind, and such 8B one would mOBt deBire, - like 80 many dreame. And i也 i. wort,h while to note that in the8e science. which hold too much of imagination and belief (such aB that light Magic of which 1 now speak, Alchemy, Astrology , and other8 the like) the mean8 and theory àre ever more 血on由0"8 than the end and action at which they aim. The conversion of silver, quicksilver, or 阻y other metal into gold , iB à thing diflicult to believe; yet it is far more probable that a man who knowB c1early the natures of weight, of thc colour of

368

TRANSLAT !O N OF THE "DE AUGMENTIS."

yellow, of malleability and extenBion, of volatility and fìxedneBB, and who has alBo made diligent Be町ch into the 量 rBt Beeds and menBtruumo of mineralB, may at last by 皿uch and 盹.ga­ cious endeavour produce gold; than that a few grainB of .n elixir should in a few moments of ti皿e be able to turn other 皿etalB into gold by the agency of that elixir, as h町ing power to per岛咱也 nature and 仕ee i也 fro皿 all impedimentB. 80 again 由e retarding of old age or the reBtoration of 80me degree of youth, are things h町dly credihle; yet it iB far more probabl. th皿 a 皿 an who knOWB well the nature of arefaction and th. depredationB of the Bpiri阳 upon the 801id partB of the body, Bnd cle田ly underBtandB the nature of IIBsimilation and of alimentation, whether 皿ore or leBs perfect, and h.B likewiBe ohBerved the nature of the BpiritB, and 也e 1Iame 田 it were of the body, whose oflice is 80皿etimes 阳 conBume and 80meti田e8 to restore, 8hall by diet8 , bathing8, anointingB, proper medicineB, Buitable exerciBeB, e.nd th. like, prolong li岛, or in 80me degree tenew tbe vigour of yon也; th.n that it can be done by a few drops or BcrupleB of a preciousliquor or e田ence. Ag.in , th时 fateB can be drawn from 也e BtarB ie more than men will at once or lightly ad皿i们 but that the hour of nativity (which iB very often either delayed or haBtened by 皿.l'Iy n.tural accidents) .hould in1luenee the fortune ofιwhole life; or that the hour of queBtion ha8. f.'幅.1 connexiOD with 也e8u时 ect of inquiry; these you may call 皿ere follieB. But Buch i. the immoderation and intemperance of men that they not only promise to the皿 Belve. thingB impoBsible, but expect to obtain 也e 皿08t di伍cnlt thingB without trouble or toil, .s in a holiday recreation. And BO 皿,uch for Magic; whereof 1 have both vindicated 也e name i臼elf from diBcredit, 皿d Bepara'饵,d the true kind fro皿 the false and ignoble. But 抽出jB operative department of natur.l philosophy there belong two .ppendiceB, both of great value. The 量rot is that there be made an Inventory of 也e PossessiODS of Man , wherein Bhonld be Bet down and brie1ly enumerated a1l the goods and pos自由 BionB (whether derived fro皿 the fruits and proceeclB of n.ture or of art) which men now hold .nd enjoy; with the addition of things once known but now lost ; in order th.t those who addreBS themBelves to the di目covery of new inventioDS' may not waste their p乱ins upon things already discovered and extant. Which calend.r will be more work田皿like and more Bcrviceable too, if you add to i也 a liBt of thoBe things which

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are in cornmon opinion reputed impo田ible in every kind , noting, in connexion with each, what thing i8 extant which come8 neare8t in degree to that imp08sibility; that by the one human inven咀on may be stimulated, and by the 0也er it may to a certain extent be directed; and that hy the8e optatives 良,nd potentials 回tive di8coverie8 may the more readily be deduced. The 8econd is, that there be also made a calendar of those experiments whioh 町e of m08t general u8e , and lead the way to the invention of other8. For exa皿ple, the experiment of the ar世面cial 仕eezing of water by the mixture of ice and hay 8alt beare on an in量nite number of thing8; for it reveals a 8ecret method of conden8ation, than which nothing i8 more 8ervic四,ble 臼 man. For rareíi四tions we have 量re at hand , but for the meana of condensation we 町e in di伍culty. Now it would greatly tend to abridge the :work of invention if Polychrest. of this kind were 8e也 down in a proper catalogue.

CHAP. VI. Of the great Appendix Ccording t。也e saymg, ,

I Ð

Cf. P 1ato, Gorgiaø , p. 462, &c Cf. Platl>, Ph四 dr田, p.250.

Cf. Thu町也 iii. 42 • Cicero, De F:皿. iv. 18 B-nd 19

g

THE 自 IXTH

ßOOK.

457

--._Video meliOl'a, pl'咄 oque, Detel'iora øequor)' that reason would become captive and servile, if eloquence of persuasion8 did not win the i Dl agination from 出e affectioDS' part, and contrac也 a confederacy between the reason and imagination again8t them. For it mU8t be ob8erved that the afFectio田 them8elve. c町'Y ever an appetite to apparent good, "nd have 也Îs in common wi也 reaBon; but the di能rence 扭 曲at a fFection behold8 principally t~e good which i. pr田ent; re".on 100k8 beyond and behold. likewise 也e future and 8um of "U. And therefore the pre.ent fìlling the im"gination more , reason i. commonly vanquished and overcome. But a位冶r eloquence and force of per8uasion have 皿3de 也ing8 future and remote appear 88 pre.ent, then upon the revolt of i皿 agination to reaBon, reaaon prevails. Let u. conclude therefore that rhetο,riè can be no more blamed for knowing how to colour the wor8e .ide, than logic for teaching how to m画,ke 量ne 80phi.ms. For who doe. not know th时也e principle of contraries i8 the 回国e, though the u.e be opp08i臼? It appe町8 al.o that logic difFe阳台om rhetoric not only (.. i8 CO皿皿only 8aid) in 由 at the one i. like the 量.t, and the other like the open hand (th卧 i. the one cl08e, the other at I町ge '); but much more in this, that logic handle8 reason in truth and nature , and rhetoric handle. it as it i. planted in ,the opinion8 of the vulgar. An d there白ore Ari.totle wi.ely pl回国 rhetoric between logic on the one .ide,阻d moral and civil knowledge on the other, as participating of both.' For the proof. and de皿on8tration8 of logic are 讪 e BllIDe to all men ; but the proof. and per8u国ion8 of rhetoric ought to differ according to the auditor8 ;四 that like a mU8ician oc鸣。皿皿odating hi8 8kill to dif岛rent ear., a man 8hould be Orpheus iD 8ilvis, inter delphínfts Arion ; 4 which application and variety of speech, in perfection of idea, ought to extend 80 far, tbat if a 皿皿 8hould 8peak of the same thing to several per80n8, he .hould neverthele8S use different I

11

‘ llJ阳回日

Ovid. .Metam. vii. 20. ;_ !_he bet.ter co_u!se 1 k.now and well appl'QVÐ I The worse 1 follow. Cf. Cicero, De Fin. i1. 11. 11 Ariøt. Rhet. i. 2. Virg. EcL viH. 56. : Qrpheus byland tbe tre~B &b~u~ him _b由 glD g, By 配~, Ar ion borne to tbe dolphin5 øingin-g

ll

458

TRANSLAT lO N OF THE "DE AUGMENTlS."

WOrd8 to e皿.h of 也em; 也oug.h也i8 politic and 也miliar part of eloquenc旭 in priV8.'阳 di田ourse it 扭曲r阳h 也时 the g四8te.t orators commonly w8nt; while in observing their well graced form8 of speech,也ey loBe th皿 volub出ty of applicati锢, aud 血。回 c.harac坦白。f style, wbic.h it would be better to UBe in addr.臼eing di岛rent individnal8. And 也erefore it will not be 皿i88 to re∞m皿end 也iB of wbic.h 1 now speak 阳 fresh inqu峙, and colling it by the name of Th e Wi.dom o.f 丹ivate Dilcourøe to 8et it down among the de量。ien归; being a thing which the 皿。re it iB considered the more it will be valued. But whether it be placed 皿 rhetoric or in policy, iB a matter of little momenι

Let UB now deB四nd to the deficieneieB in thi8 町t, wbic.h (回 I 阻.id before) are rather as appendice8 than parts of the 町t itBelf, and all belong to the Pro皿ptuary. FirBt therefore 1 do not 量nd the wiBdom and diligenee of AriBtotle well pursued 皿d Bupplied. For he began to make a collection of the popular.衔ns or coll四r8 01 apparent good and evil, both simple, 皿d comp町ative; which are reolly 也e 80phi8皿8 of rhetoric. N ow the8e are of excellent U8e, e8pecially for bU8ine8B aud the wiBdom of priv时e diBcourBe. But 也e labourB of Aristotle I regarding theBe colours are in three pointB defective; one, that he recounts a few only out of many; another,也 at he doeB not add the a'田wer因怕也em; and the third , that he 8eemB to have conceived but a p町t of the UBe of them. For their use ÌB Dot more 岛r probation than for aft'ecting and moving. For 也ere are many formB which, though 也ey mean the Bame, yet aft'e ct di ft'e rently; RB the di他rence is grent in the piercing of that which iB 8harp and 由目 wbich is ßat, though the 8trength of the percusBion be the Bame. Certsinly there iB no 皿an who will not be more .ft'e cted by hearing it Baid, .‘ Your enemies will be glad of 也is," Hoc 1由皿.uø velit, eti m昭 nom,盯回且也町 A时t1 æ ,' th.n by heariug i也 8aid only," This will be evil for you." There:岛re these pointB and stingB of wordB 町e by no mean8 to be neglected. But a8 1 8et 也i8 down 阳 de:ficient, 1 will according to my custom support it by examples; for precepts would not give a suflicient illustration of 也e thing. I Ariø L Rh etoric, i. 6 B'四 d7 11

Virg. .Æiu. ii 104.:Thi.

would tßysl 阎丽曲J a.nd AtreulI' lonø

Give much lo heaf 。且

THE SIXTH BOOK. Examples

of the

459

C%urs of 'Good and Evil, both Simp/e (l nd αmparative.

SOPHISM. 1. 1f币at men prai8e and hono!l r Ì8 good; what thell dispraise and co咽demn 臼四il. ANSWEB. This Sophiem deceivee in four ways; by reaeon of igno. rance, of bad faith , of p~rty spirit 皿d factioDB, of the natural dispoeitions of 也oee who praise and blame. By r回国 on of ignoran饵; for wbat is popul町 judgment worth 回乱 test of good and evil P Better w田 Phocion's inference, who when 也e people applauded hi皿皿ore than usual, aeked whe也er he had done wrong.' By re.son of h.d faith, hecauee in praieing and bla皿iog, men are co皿皿only 也iuking of their own bueinee8, and not epe ak:ing what they thiuk. Loud创刊皿les.

qw vult ex.trude吨 mercel.

a

And again; "It i8 naught, it ie naught (80yS the buyer); but when he i8 gone hie way, he will vaunt." B By reaeon of factions; for any 皿an m.y see thot 皿en are wont to exalt those of their own party wi也 im皿oderate praises, and depress below their deeert those of the contrary. By reason of natural di.. pOBition; for some men are by nature formed and composed for servile Bdulation, while others on the contrary 町e crabbed and 阻,ptious; so that in praieing aitd blaming they do but gratify their own dispositio田" with Iittle reg町d to truth. SOPHlSM. 2. What 臼 praised even bg enemies J 也 a great good; but what 旬,电proved even bll friend., 臼 a great evil. This Sophism appears to rest on the ground that tOOt which we speak unwillingly 皿d againet our wish and inclination may be supposed to be wr皿g from us by the force of truth. ANSWEB. by reason of 也e cun剖ng as well of enemies 翩。f 企iends. For enemies sometimes bestow praise, not aga讪st their will , uor 皿 being 归mpelled thereto by 也e This

I

i

Sophis皿 deceives

Plutarch, in Phocion, c. 8. I Proverbl. 萃 x.14. Hor. Ep. ii. 9. 且: - The merchant prai.leø what he w皿 tø to 8e11

460

TRANSLATION OF THE "DE AUGMENTIS."

岛rc坦 oftru出,

but choosing such points for praise as may breed envy aDd dangers to 也e subjects of it. ADd heDce there w四 a prevailiDg 皿perstition amoDg8t the Greeks, that wheD .. m8D was praised by aDother with .. malicious purpose to iDjure M田, a pimple would grow upon his nose. It deceives likewise, because enemies Bometimes bestow prai自由皿erely by w..y of preface, that 也ey 皿也y ..fterw ..rds calum血,te more freely and 皿alicio田ly. On the other h皿d, this Sophism deceives ..180 by reason of the cUDning of friends. For they too are wont some圄 times to acknowledge and proclaim the faults of their friends , not because truth compels them , bDt choosing such faults as may do them least injury; 回 if in other respects they were excellent men. It deceives again , because friends &180 use reprehensions (回 1 have said that eDemies bestow praÍses) by way of pref汩es, whereby they 皿 ..y presently be the more large in commendatioD. SOPHISIII. 3. 宣'hat 甜hich that 四hich

it i. good to óe deprived ~元 is in itae扩 an evil; it is óad to be deprived oJ, i. 臼 itse扩 agood. ANBWER.

This Sophism deceives in two ways; by r回Bon ei也er ofthe comp町时ive degrees of good and evil, or of the 8uccession of good to good , or evil to evil. By reason of co皿p町ison: if' it was for the good of mankind to be deprived of 皿orns as food , it does not follow 也,hat that food w田 bad; acorns were good , but corn i8 better. Nor if it was bad for the Syracusans to be deprived of the elder Dionysiu8, does it follow that he was good , but that he was not so bad "s Dionysius the younger. By reason of succes8ion: 一 for when a good thiDg is taken away it is not alway8 8ucceeded by a bad thing, but BOIDeti皿es by a greater good; 88 when the fiower falls and the fruit succeeds. Neither when a bad thing is taken away is it al way8 8ucceeded by a good thing , but 80meti皿es by a worse. For by the removal of his enemy Clodius, Milo lost the "自eed­ bed of his glory." 1 SOPHISM.

4. That 町Ihich approaches to good or evil, is itse扩 good or evil; but that 甜hich i. remote Jrom good 甜 甜il, that from evil, gooι I

Cicero. Pro MiI. 36.

THE SIXTH BOOK.

461

It is commonly found that things which Itgree in nature 町e placedωge出er, and 由at tbings of a contrary nature 配。 placed ap世t; 岛.r everytbing delights to a8 sociate with itself tbat which is agreeable, and to repel tbat whicb iB diBagreeable. ANSWER. But tbis 80phism deceives in three ways; by reaBon , 1的 of deetitution, 2ndly of obscuration, aDd 3dly of protection. By re皿 on of deeti也ution; for it happen团由时也ose things which 町e most abundant and excellent in tbeir own kind a抗ract every出ing 回 f町田 may be 臼 tbemBelves,自poiling and as i也 were starving all things in their neighbourhood. ThuB you w诅 never 量nd Houriehing underwood near gre.t trees. An d rightly was i也 said "也at tbe eervants of a rich man are the grea也盹 d町ee." 80 aleo the lower order of courtiers were ple...antly comp町ed to tbe vigil. of feetival. , that are next tbe fea盹 days, but are tbemselveB devoted to fasting. By re皿on of ob.cur.... tion; for all thingB that 町e excellent in their own kind have this, -tb础 though they do not impoveri回h and starve the tbinge next to 也em, yet they obscure and overshadow them; 翩翩仕ono皿ere re皿ark of the Bun, that it ie good in aspect, bu也 evil in conjunction aud approxi皿ation. By rellson of protection; for it i目 not only for consort and similarity of nature 由at tbings unite and collect together; but evil a180 (especiaJly in civil 皿时旬rs) betakes itself to good for conc明lment and protection. And hence malefactors seek the pro恒。tion of sanctuaries, and vice itself resorts to the shadow of virtue ; Sæp.1时时 vitium proxi皿lt a.te

boni. l

80 on tbe otber hand good draw目 near to evil, not for company, but to convert and refor皿抽. And tberefore physici皿 e attend more 0且也e sick 也皿 the heal也y; and itw回 objec饨d 阳 our 8aviour thllt he conver回ed with publiclIIll! and einners. 80PHISM. 5. Th at to 臼.hich the other parties or sec归 agree in givil饵![I the second place (each putting itse扩'first) .eems to be the best; fi町甜 .eems that ;n taking the .ftrst place they are moved by zeal and partialii吻, but in bestowing the seco句d by frllth and merit. 80 Cicero argues that the se悦。f the Academic田, w hich main-

1

回国明 川

) Ovid , De Art. Amand. ii.

262 , :-

Vice often lurks 'neath

Virtu白由 ade.

J

462

TRANSLATION OF THE "DE AUGMENTIS."

tained 也e impo回ibility of ∞mprebending 仕u仙, was the be.t of the p凶。.ophie.. "For (said he) ask a S阳ic which iø the be8t philo四phy, and he will prefer hiø own to the re8t; 也en a8k hi皿 which iø the next be峙" and he will 回,know ledge the A cø.demic. 80 again the Epicurean (who will hardly deign tο look a;也 a Stoic), 8fter he 008 pl ø.ced hi8 own 庐il080phy ..t 也e head , will place the Academic nexι"1 In like m皿ne马 when .. place is vac皿t, if the prince were 阳 8sk each c皿didate whom he would most recommend next to hi皿8elf,比 i8 probable 也时也eir B田ond votes would 皿ee也 in the m08t ahle a;nd de8ervmg 皿四. ANS飞I>'EB.

This Sophiøm deceives by r臼80n of envy. For next to 也emselves 皿d 也eir own p町纱, men generally incline to 也OBe who are W回kest and le国t formidable , aud have given them le皿t trouble; in de8pite of th08e who have 皿08t insulted or inconvenienced them. SOPHI8 1iI.

6.

Tl.at 四hich

i. better in perfecfion , ,'s better

al,臼'gether.

To this belong 由e common forms; "Let U8 not wander in genera1ities," "Let us compare particula;r with particular," &c. ANSWEB.

This Sophism appearB forcihle enough, and ra也er logical than rhetorical; but 8till i也 is 80metimes d.四eptive. First, because there 町e not a few 也ing8 which are very 皿uch exposed to danger, yet if they escape prove excel1ent; so that in kind they are inferior,国 being oftener imperil1ed a;n d 108t, bu也 individually they 町e nlOre nob1e. Of tbis kind i8 a bl0880m in Marcb , whereof 也e French proverb 盹,y8; "A March bloBsom, and a Paris chi1d, if one of them 8urvive, it i8 worth 臼n others." 2 日。由at general1y the bl08som of lIIay i8 8uperior to the blossom of March; but yet individua11y the be曲 bl0880mof March i8 preferred 阳 the best of May. It deceives 8econdly, by 回国on of the nature of things being more equal in eome kin也 OX' species, and more 皿equa1 in othere; 回 it h嗣 been re田 arked that in gener ø.1 the hotter climate. produce the eharper wit.; but then the be.t witB of the co1der cli皿ate. I Cf. 血,e fragm阻 t 01 由.A ...曲m. ad Varr. pr国 er四d by St. AUg11 ltine. I BOI1咱eon de 皿时'8, enfant de Parja, Si UD 回chape, il en V&ut dix.

THE 8IXTH nOOK,

463

自由pass

the sharpeet of the hotter, 80 BgBin in mBny armiee if the matter were tried by duel be也,ween two champione, the victory would go on the one eide, if by the whole army , on the 0也er. For excellenciee Bnd superiOI创es are casual; whereas kinds 町e governed by nat町e or di田ipli臼. In kind again, metal is more precious 也hBn sωne; but yet a diBmond is 皿ore preciou8 than gold.

80PH18M. 7. That which Aeep' th. matter open, 也 good; that 四hick lea... no opening for retreat, ,', bad. For not to be able to 町的at 臼 tobeina 四ay powerle..; and po四er 臼 a goOO. Hence Æsop derived the fable of the two frògs , who in a great drought, when water w剧 everywhere failing, consulted toge出er what was to be done. The lìrst said , "Let us leap down into a deep well, since it is oot likely that the water will fail there." But the other rejoined , .. Yes, but if it chance that the water fail there 8lso, how shall we be able to get up again?" And the ground of this 80phiem is, that human 田tione are 80 uncertain and subje的 to such rieks, that that appe町 s the best course which has the most pa四a吕es out of it. To this belong thoee forme which are in use,-‘, You will tie your hands and engage yourself," " You will no也 be fr国 to take what fortune may 。他r," &ι ANSWER.

This 80phie皿 deceives,量四t becBuse in huml1n actions fortune in.i.t. that some resolution .hall be taken. For, as it was prettily said by .ome one, "not to resolve is itself to re.olve;" so that mBny times suspension of resolution involves us in more nece8sities than a re80lution would. And it .eem. to be the same disease of 皿ind which is found in misers, only trans岛rred from the desire of keeping money to the desire of keeping 企eedom of will and power. For 田 the 皿iser will enjoy nothing, becBuse he will not di皿inish his store, so this kind of sceptic will execute nothing, be四,use he will .till keep all in his own hand.. It deceives secondly, becBuse nec四ity, and the casting of the die (a. 也hey call i吟J is a spur to the courage; as one .ays, "Being a match for them in the rest, your necessity mal< es you superior." I 川 lll

I

川M民RU

Li vy.

iv. 四.

464

TRANSLATION OF THE "DE AUGMENTIS." SOPHISM.

8. Th e evil which a man bring8 on h阳.e扩 by hi. own fault 臼 g阿 ater;

that which is brought on him by external cau.es, 也 le... The reason of thi. is that the .ting of conscience doubles adversity , while on the other hand the being conscious that a 皿an is' cle町 and free 仕om fault affords great consolation in calamity. And there自ore the poets most exaggerate those sufferings, as coming near to despair, where a man "∞uses and torments himself; Seque unum clam a.t, caulamqlle C lLpU坷田 malorum. l On the other hand the calamitieB of worthy perBonB are lightened and tempered by the consciousnesB of innocence and 皿erit. BeBideB when the evil is inflicted by otherB, R man hae Bomething that he may 仕eely complain 0ιwhereby hiB griefs evapora;阳 and do not suffoCQ;恒 the hearιFor in thingB which ∞me fro皿 human injury , we are wont to fe.1 indignation,回归 皿editate revenge , or 10 implore, or if not 阳 implore yet 10 expect, providential retribution; and even if the blow ceme from fortune , yet is there left a kind of expostulation with the fates themselves ; Atque De O!l, ntque uua vocat crude1ia fOo. tcr.' Whereae if the evil be derived from a man's own fault , the stings of pain strike inward , and more wound and lacerate the hearι

ANSWER. This Sophism decei ves,由rst by reaeon of hope, the great antidote of evilB. For amendment of a fault iB often in our power, but amendment of fortune is noιHence Demosthenes more than once addressed his countrymen in word. like the.e: "That which, having reg町d to the ti皿e psat, is the worat point and circumstance of all the rest, that as 10 the time 阳 come is 也e be.ι What i. that? Even thiB; that i也 18 your own .Ioth, irresolution, and miBgovernment tbat bave brought your affairB into thiB ill condition. For had you ordered your meanB and force8 to the beBt and doue your p町ts every wlly to tbe full , and notwitbBtanding your matterB had gone backw町ds ns they do, tbere bad been uo hope left of recovery or reparation. But Bince it bae been brougbt about cbießy by your own I I

yirg.~!I'时j,

ViI'g. Eclog. v.

600. :- And on herself criell out, a!i co. use of all. 23. : - A且d IIhe upbra.idll the gods and crqel stars.

465

THE SIXTH BOOK.

errors, you m比,y fairly trust tbat by amending them you will recover your 岛rmer condition." 1 80 Epictetu8 discoursing on the d喀rees of mental tranquill均,阴阳 those lowest wbo accu.e others, next tbose who accuse tbemselves , and higbe盹 of all those who accuse neither others nor themselves.' 1t deceives secondly, by reason of the innate pride of men's minds , which makes tbem unwilling to acknowledge their own errors. This to avoid , tbey exercise f.r more patience in bearing tho.e ills which they bave brougbt on themselves by their own rault. For as we see tb.t wben a fault i8 committed and it is not yet known who i. to blame, men are e衷ceeding angry and make much ado Ílbout it; bnt if afterward8 it come out tbat it wa. done by a son or a wife or a favourite,现11 is at once hushed Bnd no more noise made; 80 it i8 wben anything happens for whicb we ml1st needs take the blame I1 pon ourselves; as we see it very often in wo皿en , that if they have done anything against tbe wi.bes of their p町ents aod friends , and it turn out ill, wbatever misfortune follows they will keep it to themselves aod set a good face upon iι 80PHISM. 9. From 80明ething to nothing appear8 a greater 8tep than from more 归 less; and again from nothing 归 something appears a greater Btep than from 1e88 to more. 1t i. a rule in mathematics that there is 00 proportion between nothing and something; and therefore the degrees of nullity and quiùdity appear greater tban tbe degrees of increase anù decrease. Tb l1 s tbe loss of 3n eye is harder for a man with only Ol1 e eye than for a man 甘ltb two. 1n like manoer if a man has several children, it is more grief to him to lose the last surviving 800 thao all tbe rest. Heoce also the 8ibyl, when sbe had burned her two firs也 books, doubled tbe price of the tbird; 丘Jt the 10SB of this would have been a degree of privation, and oot of diminutioo. ANSWER. This 80phism deceives, first in respect of those things whereof the nse consistB in a BU值ciency or competency,也at is I Cf. Demos由. Pbìlipp. i. a.nd iii VOL.IV.

I

H H

Epic地 En r.hi 1'iιc.5.

466

TRANSLATION OF THE "DE AUGMENTI8."

in a deter皿inate quantity. For if a mBn were bound by penBlty to p'y B certain 8um of money on B .tBted d叮, it would be wor8e for him to be one pound 8hort, than (8Upp08ing 也Bt th.t one could uot be got) 臼 be .hort by 恒n pound8 more. 80 in the wastiñg of fortune.,也e degree of debt which m.k.. the 量rBt inroad on the 四,pital 8eem8 wor8e than 也e Ia.t which redu四S 阳 beggary. To thi8 belong the common forms; "8paring comes too IBte when all iB gone;" I "BB good never a whit as never the better," &0. It deceives .econdly, in respect of that principle of nature, that the decay of oue thing i. the generBtion of ano也er'; .0 that the degree of extre:皿e privation i. 80metime. of le田 disadvantage, becau.e it giv倒也 handle and 8timulus to 80me new cour8e. Hence a1S.o Dem08theneo .0企en complain. to his country皿en; "That the ter皿8 which they a四epted from Philip, not being profi阳ble nor honourable, were nothing el8e than aIi皿ento of their 810th and indolence; which they would be much better without; becaU8e theu their indn8try 1 knew a might be better excited 阳 seek other remedies.'" physician that when delicate women co皿plained that they were 诅 and yet could not endure to take any medicine , would 88y to them, not le80 wi也,tily than 8harply, "Your only way i. to be woroe , for theu you will be .glad of .ny medicine." Moreover this degree of privation or extreme want may 1>e u.efnl not only to .timulBte energy, but a100 to enforce p皿ien。也 With regard to the oecond p削 of thi8 Sophism, it re8ts on the 8.me found.tion as the former (曲目 i. on tbe degrees of nuJlity 四d quiddity). Hence the 皿aking of a beginning of .nything i8 tbooght 80 great a mat但盯 Dimid1um fI国 t~ qui bene 田pl~ h.b吨缸. Hence a1 so the 8Up町8tition of 回trologer岛 who make a judgment of the diopooition and fortune of a man from tbe point or mo皿ent of. hi8 nativity or conception. ANS飞VER.

Thi8 Sopbism deceives,岛的 because in Bome c瞄e. tbe firot beginnings of thing8 are no 皿ore 仙也u what Epicuru8 in bis 1 Cf. '1

t

Eraarn. Adag. ii. 2. 6,&. I and H国io d. Op. et Die.; 339. De Gen. et Coπ. 1. 4. • Olynth. iü. 33. Hor. Ep. i. 2. 40. : _ Well begun i8 half don也 Ari&t.

THE SIXTH

l! OOK.

467

,

pbil080phy calls tentamenta' , 仙的 io imperfect oJfer8 and essay. whicb are notbing unle88 they be repeated or proceeded with. Therefore in thi8 ca8e tbe oecond degree oeem8 more worthy and more pO lV erful than the 6rst, 11.8 the wbeel-bor8e in 岛 cart does more work tban tlre leader. Again , it is not a bad 盹ylng "that it is the 8eoond word wbich makes the fray." For perbap8 the 量rst would h lLve paosed. And 00 the one made a beginning of the 皿i8cbief, but the other prevented it from coming to an end. It deceive8 8econdly, by reason of the ùignity of per8everance; wbich lie8 in the progre80, not in the 6rst at阳mpιFor chance or nature 皿ay give the 量 r8t impulse, but only a 8ettled aJfection and judgment can give con8阳ncy. It deceive8 thirdly, in th08e tbing8 wbereof the nature and ordinary course goes against the beginning 皿 ade; 80 th.t the 命盹 81"rt io ever being fru8trated unle8s the force be kept up; according to tbe ∞mmon forma; "Not to advance , is to retr曲的" H He who is not gaining, iB losing ; "田 in running up bill, and rowing againot otream. But on the other hand, if the motion be down hill, or 也e rowing be down otream, tben the degree of inception i8 of far gr阻ter importance. Beoides, thio colour extcnd8 no也 only to the degree of inception , which proceeds fro皿 power 也o act, compared with the degree 仕。m 田S to iucrease; but also to tbe deg.回 from impotency to powe马 comp町ed with the degree from power 阳 act. For the degree fro皿 i田potency 10 power 8eem8 grenter than from power to act. 80PHIBM. 10. That which h四 relalion to Ir uth is greater than tl,at 四h;ch to opi:阳ion; and tl.. proof tltat a thing has relation to op;n;on ;. tMB: it is that wMch a man would not do 扩 1.. thought it 町ould not be kno囚犯. 80 the Epicurean8 88y of 也e 810ics' Felicity placed in virtue,也at it i8 like the felicity of R player, .who if be were left of bi8 auditory 8nd .tbeir applau8e, would 8traigbt be out of heart and countenance. And therefore in deri.ion they call virtue a theatrical good. But it i8 otberwise in ricbe8, of wbich it is said, PopuluB me sibilat i at mihi plaudo.' has 阿lat;oll

I cr. Lucretiuø, v. 835. • Hor. Sat. 1. 1, 66. : _ Tbe p回 ple hisl! m龟 but Illpplnl\d mysclf.

U H •

468

TRANSLATION OF THE "DE AUGMENTIS."

And likewi.e of p1easore, Gau副 a

- - Grata øub jm。 corde pre阻四8, vultu øi 皿ul.nωpudorem.

1

ANBWER. The faJIacy of 也js 80phi8m i. .omewhat more 80bt!e; 也oogh the answer to the examp1e alleged i. ea.y. For virtoe i. oot cho.en for the 田ke of popularity; .ince it i. 8 precept, that a man .hould above a11 things reverence himself.' 80 that a good man will be the 皿me in .o!itude 皿 on the .tage; though perhaps hi. virtue 皿ay be .omewhat etrengthened by praise, a. he.t is increased by retlexion. This however denies the suppo.ition, and doe. not refute the fallacy. Now the answer is thi.. AlIow that virtue (especially .uch as is attended with 1abour8 and contlicts) wou1d not be cho.e!" except for the sake of 也e g!ory and fame accompanying it; yet 始 doe. not therefore follow 出时 the motive and appetite to virtue i. not principally 岛r i阳 own eake; for fame may on1y be the i皿pulsive cause, or sine qua 71071, and not the e画cient or CODstituent cause. For instance; if there were two horses, and one of them wi也out the spur could do well, but the other with the .pur cou1d do 皿uch better, the 1atter .hou1d in my judgment bear 011' the prize and be a.ccounted the better horse. And to .ay "Tu.h, the !ife of thi. horse i. in the spur," wou1d not move any man of .ound judg田ent; for since the ordinary in.trument of hor.emanship i. the .pur, and that it is no mauner of burden or impediment to the rider, the hor.e that is quickened with the .pur i. not 也herefore t冶 be 1e.8 va!ued; nor again i8 the other 也at doe. wonderfully well without the .pur ωbe reckoned on that account the better, but only the finer and daintier. 80 g!ory and honour 町e the spurs of virtue ; and tbough virtue would .omewhat Jangui8h without them , yet as they 町e o.J.way8 at hand to attend virtue, even when no也 invited , there is no reason why virtue 皿8y no也 be .ought for i恒 own ..ke as well. And thu. 也e propo.ition that " a 也mg which i. ch08en for opinion恒 ..ke and not for truth 皿 ay be known by tbi.-it is wh.t a 皿an would not do if he though也 i也 would not be known," i. rightly answered.

, Th回 cr. Id. xxvii. ;一 Her face 8B.id fl e,也.r sh阳回 i but 8weet delight P05sesaed her heø.rt in 田cret. , Py 由唔. Aur. Vers. v. 12.:_ 时阿11111 lI i 同^",O"t' tdO'XÚPfO 0'11111'缸

THE SIXTH BOOK.

469

80PHISM. 11. That which ;B ga切ed by OUT 0四 n merit and industry i. a greater good; that 四'hic/t is der阳'd f70m the kindne.s of others 07 from the indulgence of f07归ne a lcs8er gooá. The rea80n8 of thi8 are,一盘rBt, becaUBe there i8 better hope of the futuxe; for in the favourB of others or the good wind8 of fortune there i8 little c川ertainty; but our own virtue Bnd indu8try are ever wi也 U8; so that , after we b也,ve obtained Bome good in thiB way we bave alwayB the same inBtrumentB ready to UBe.吕'aiD; yea, and by habit and succeBB made 皿ore e西ective. 8econdly, becauBe for what we get by the favour of other men we 町e otber men's debtors; whereaB what we obtain of ourselves carrieB no obligation with iιNay , even when divine mercy has beBtowed any favour on us, it demands a kind of retribution to the goodneBS of God , wbich is distressing to depraved and wicked men; whereaB in the former kind , that comes to p皿s whicb tbe propbet BpeakB of, "Men rejoice and exult, they S也crifice unto tbeir net, and burn incense unto tbeir drag."l Tbirdly, because wbat proceedB ni:>也 by our own merit,四,rries witb i也 no praÌ8e or reputation; for felicity begets a kind of admiration, but not praise. ÂB Cicero said 阳 Cæ,町; "We have enoughωadmire, we are looking for Bomething to praise." 1iI Fourthly, becauBe tbe 出 ing80b阳.ined by our own indU8try are generally achieved by labour and exertion, whicb bave Bome 8weetness in tbemselves; as 8010皿on 8ay8, "Meat taken in bunting is 8weet." ANBWER. To the8e there are four oppo8ing 8ophisms, whicb incline to the contrary side, and 皿 ay respectively 盹rve 阻 refutations to the former. The 岳阳t iB that felicity 8eemB to be a kind of Bign and character of the divine favoux; whicb both creates conι dence and alacrity in ourBelveB, and winB obedience and re8pect from others. Ând tbiB felici也,y extend. to caBual things, to which virtue bardly aspireB ;四 w hen Cæsar to encourage 也e pilot Baid , " You carry Cæ8ar and bis fortune; '" wbereaB if he h.d 皿id," You c町ry C回sar and hia virtue,"让 would bave b国n but cold comfort against the dangers of 也 storm. The second is that the deeds of virtue and industry are imitnble and open to others; whereaB felicity is inimi阳,ble, and a kind ,

I

8

Habakkuk , i. 15, J 6. Plutarch, De Fortunå Roman. p. 319. H H 3



Ci回凹I

Pro Marcello, c.

9.

470

TR A. NSL A. T10N OF THE "DE AUGMEN1'IS."

of prerogative of the individual man. Hence we generally eee thst nalural thinge 町e preferred to artificial, because they d皿it not of imit且,iOD i for wh a.tever is 趾nitable i. potentially co皿mon. The third i. that thingo which co皿e of felicity "ppear fr回 gi缸, bough也时也ou也阳il; but thing. gained by our own virtue seem ao paid for. Therefore Plutarch Baid eleg画,ntly, in comparing the actions of Ti皿oleon, a man eminentlyfortunate, with 也ooe of hi. conte田porarie. Epaminondao and Age.ilauB, .. That they were like the verBeS of Ho皿er, which, ao they excel in other reBpect.,因o they .eem to fiow naturally,皿d a. it were at the in.piration of geniu..'" The fou 1"th i. that that which happen. contrary to hope aud expectation com回 more gratefully and with greater plea.ure to men'. mind.; but thi8 cannot be the c国 e with thing8 e!fected by our own care and exertion. 80PHISM. 12. That 四hich consisl. of 响anydi由,isible part. i. greater than that which consi.t. of fiωp剧'臼 and is mor. one ; for all things when vilωed part by part appear grea阳 ; whence likewtse plurality of partB make. a show of magnitude; but it has a greater 11毛ct 扩 the parts be witlwut order; fOT it produces a resemblance to i桥'nity and prevents comprehen8ion. The fallacy here i8 very palpable, even at first 8ight; for it i8 not the plurality of par恒 alone , but the 皿 .jority of them , which make the total greater. But y的 thie Sophi.m often carries away the imagination; ye酶" and deceivee the .enBe. For to the Bight i也 appears a .horter diBtance on a dead level , where nothing inter V'ene8 to b田地 the view, than when there are trees and building. 01" 80me other m町'k to divide Il nd mea.ure the .pace. 80 again when a great monied 皿an h.. divided and diBtributed hi8 che.t8 and bsg8, he 8eems to himBelf richer than he wa8. 80 likewi8e in amplification8, the effect 国 increaoed if the whole he divided into 皿80y part8 and each be handled .epara阳Iy. And if 也.i. be done wi也.out order .nd promiscuoUBly, it fill8 the i皿.gination still more; for c.o DÍnsion gives an i皿pfe阻 ion of multitl且也; inasIDuch 嗣 thing8 国也 forth and laid out in order, both appear more limited in them8elve8 , and 皿ake it evident that nothing h田 been .omitted; whereaB thing8 that aTe presen.臼d coDÍu8edly, are not only thought to be numerOUB in the皿8elve目, but leave room for Buspicion that there are many 皿ore behind. I Plutarch in T阳、。>l. c. 36. ,

THE 81XTH BOOK.

接l

471

ANBWER. This 80phism deceives,盘rst when " man is prcpossessed with an opinion 也M 属也ing io gre幽r than it reolly is. For then the distribution thereof will deotroy that faloe opinion, and show it in its true di皿eneiODe, wi'出out ampli量cation. And therefore if a man be in 8Ìckne田 or pa.in,也e hours will seem longer without ø. olock or an hour-gla.. than with it. For if the wearinees 血d pø.in of dis.ase mø.ke time 也,ppe町 longer than it really is, then the computation of ti皿e ∞四ec'回 the error, and makes it appe旧 shorter than had been conceived by 由。倒.e opinion. 80 again in a dead plain,也e contrary to tha也 which 1 .aid just now sometimes happens. For though at 由rst the eye repres四扭曲e di.tanoe 切也e sense a. short町" because it is undivided; yet if that give an impre.oion of a much shorter distance than it i., afterwards found to be, the disappoint皿ent of that folse opinion will make it appear longer than i也 really is. Therefore if a man have an over great opinion of anything and you wish to make it ot山 greater, you mu盹 beware of di.tributions, but extol it in the whole. The 80phism deceives Becondly, when the distribution is distracted and scattered, and doeB n的皿ee古 or strike the eye at one glance. Thuo if flowers in a garden be divided iDto many beds, they will give the appe町阻阅 of a grea'饱r numb.r 也han if they were all growing in one bed, provided 也at all 由e bedB can be seen 前 oncej for otherwioe the union will have 皿ore e'他ct th皿 the scattered diotribution. 80 again 皿en's revenues eee皿 greater when their farms and properties lie De町皿d con句UOUB; 岛r if they lie Bcattered they do not 00 e嗣ily come uDder view. Tbe Sophism deceives tbirdly, by reason of the ouperiority of uDity to multitude. For all piecing 归ge也er of things is a sure sign of poverty in the piec剧; where it comes 协 th"t, Et qU Iie Don prol皿.t øingul a, multa j町'ant. ' Therefore M町y's was 也e better part,-" Marth酌" Martha, thou art busy abou也 m阻y thingo, ODe tbing 四伍。eth.'" Hence the fable in Æsop of the fox and the ca也 For 也e fox bo瞄ted how many tricks and shifts he bad 阳 es阻.pe the hounds; but the cat oaid ehe had only one help tοrely on; wbich w国 the poor faculty of climbing a tree; yet tbis was a far better I Ovid. Rem. Amor. 420. : -由lingø of DO good 田parate, are u.eful 阳Igetbcr. I St. Luke,萃.41 , 42. 扭 扭

4

472

T且ANSLATION

OF TH;E .. DE AUGMENTIS."

pr.otection than all the f.ox'自 tricks; whence the pr.overb, " The f.ox knows many tricks , but the cat .one g.o.o d .one." I And in the 皿.oral significati .on .of this fable we see the same thiDg. F .o r the 5upp .o rt .of IL p .o werful and faithful friend is a 8urer pr.o tecti.on than all 皿 anner .of plots and tricks. The5e then shall 5U伍。e f.or an example. 1 have by me indeed a great many m.ore S .ophisms .of the same kind , which 1 collected in my youth; but with.out their ilI u8tr.ti.ons and answers, which 1 h.ve n .o t now the lei皿回归 perfi田的 and to 5et f.orth the naked colours with.out their illustrati.o田。因peci.lly M 也ose ab .ove given .ppear in full dre5s) d.oes n .ot 5ee皿 suitable. Bei也.ob8erved in the meantime that thi8 matter, whatever may be th.ought .of it, 8eems t.o皿e .of n.o sffiall value; 回也;hat which particips.'阳.of Primary Plùl.os.ophy, .of P.olitics,阻d .of Rhetoric. A且d s.o皿uch f.or the P.opul町 Signs .or C .ol .ours .of Apparent G .o.od and Evil, b .o th si皿ple and C.o皿parative. The sec .ond C.ollecti.on, which bel.ong8 1.0 the P, 'omptuary .or Preparat .ory St.ore , i8 由.t t .o which Cicer.o allude8 (a8 1 阻id ab .ove in tr四.ting of Logic), where he rec.om皿end. the .ora阳r to ha.ve co皿皿.onplaces ready at h皿d, in which the queoti.on i8 argued and handled .o n ei也er side: 8uch as " for 也e letter of the law ," "for the intention of the law ," &ιBut 1 extend thio precep也 t.o .o ther cases; applying it n.o t .only to the judicial kind .of .oratory, but a.ls.o to the deliberative and demon8trative. 1 w.o uld have in 8hort all topics which there iB frequent occaoi.o n to handle (whether they relate 归 proo也 ánd refuta.tioDS, or to persuasions a.nd dis8U&sioDS, or to praise and bla皿e) studied and prepared beforehand; and no也 only 80, but the oase exaggerated both wayo with the ut皿.os也 force of the wit, and urged unfairly , 剧 it were, and q uite beyond the tru由. And 也he best way of making such a collection, with • view to u"e 田 well as brevi守, w.o uld be 如 contract thooeω田monplaces into 田rtain 邮ute and conci田 sentenc剧; to be aB akeino or bottomo of thread which may be unwinded at large when 也ey 町e wanted. Some ouch pie四 of diligence 1 find in Seneca, but in hypotheoeo or caoeo. A few in8tances of the thing, ha'、ring a great many by me, I think 岛也o propound by way of ex皿Iple. 1 call them Antithese8 01 Thin9s. I

Cf. Erasm Wl, Adag. i. 5.

IS.

~73

THE SIXTH BOOK.

Examples of Antithe8e8. 1. NOBlLITY. For. AgainBt. They whose virtlle is in the Seldom 00皿e. nohility from .took cannot be h.d e四n if virtue; seldo皿er virtue 仕。E they wOllld. nobility. N oblemen have to thank Nobility is the lallrel with 也eir anceBtors for p町don whioh Time orowns men. We reverence antiqllity oftener than for advancemenι New men 即e CQm皿only so even in dead monuments; how diligent, that noblemen by 皿Ilch more in living OneB? If you regard not nobility their side look like .tatueB. of hirth, where will be the Noble皿en look behind the皿 difl'erence hetween the ofl'- too often in the cour.e; 也e Bpt切g of men and hrllteB? mark of a bad rllnner. N obility withdrawB virtlle from envy,阻d 皿akeB it gra明OUB.

11. BEAUTY. For. A!Jα:inst. Deformed perBons 00皿· Virtue is like a rich stone, bes也 plain .et. 皿only take revenge on 皿ture. Virtue i. 'nothing but inA. a fair garment on a de'ward beauty; beauty nothing for皿ed body, .Iloh i. beauty bu也 outward virtue. in a bad man. Defor皿ed per80ns seek to They 也时 are beautiful and l'eBOUe themselves from soorn they that are affeoted by beauty 町e 00皿皿only alike -by malioe. Beauty makes vÎrtues shine, light. and vioes blllsh.

m.

YOUTH.

For.

First thought目 and young men'a couneels have 皿ore of divineness. Old men are wi.er for themselves, not so wiBe for others and for the commonwealth.

Again8ι

Y outh is the seedhed of rep回国nce.

There is implan臼din youth oontempt for 也e authority of age; .0 every 皿 an must grow wise ..t hi. own co.t.

474

'fRANSLATION OF THE "DE AUGMENTIS."

Oldage, Ü 尬。ould be 8een, the mind more 也皿 the body. Old 皿en 町e afr &id of every也ing, except the GOd8. 也岛nns

The coun8el8 to which Time i8 not called, Ti皿.e will not ratify. 1n old men the Loves are changed into 由。Gr回归·

lV. HEι,TB. For. Agaín.ι The c.re of health hu皿i­ Often to recover health, i8 liates the 皿ind and 皿akes 扭 ofl恒n 臼 renew you由. 曲e beggar of the body. III he..lth io a good e>:cuoe A healthy body Îs the soul'8 for many thing8; which we h08t, a siok body her gaoler. 町e glad to U8e even when N othing forw町d8 也e con... well. clusion of bU8ine88 .0 muob a. Good health make8 too cl08e good health; weak health on an alIianoe between the ooul 也e contrary takes too =y and 也e body. Gre.t empire8 have been holidaY8. governed fro皿 bed, great k皿 ies 00皿manded fro皿 tbe h坦r.

V. WIFE Fo俨hi8 coun忧y

AlID

Love of begin8 in a ma.n'ø own house. A wife and obildren 盯e .. kind of di8cipline of humanity; wherea.s un皿arried men 町e har8h and 8evere. To bc without wife or children i. good for a man only when he wants to run away. He who beget8 not children, sacrili四8 to death. They th.t are fortunate in 。由er thing8 are commonly unfortunate in their children; le8t men should come too near the con d.i tion of God ..

CmLDREN.

Against. He th.t h翩而fe and children has given hostage8 to fortune , Man genera;恒8 and has children; God .cre.te. and produce8 WOrk8. The eternity of brute8 i8 in off8pring ; of men, in fa;田e, good deoerts, and in8titutions. Domeotic con8ideration8 m皿monly over th.row public ones. Some per80n8 have wiohed for Pri.m'8 fortune , who 8U.vived .11 his children.

THE

SI 卫 TH

475

BOO K.

Vl. RIOBES.

For.

Again.t.

They despi.e riches who desPllir of 也e也 1t is envy of riches thllt h嗣 made virtue a godde田. While philosophers are disputing whether virtue or plea阳re be the proper aim of li岛, do you provide your8elf witb the instruments of both. Virtue is turned by riches into a common gOOll . Otber goods have but a provincial command; only riches have 11 general one.

Of great l'iches you may have either the keeping, or the giving away,即由e fame; but no use. Do you not see what feigned prices are set upon little 8tones and such r町ities, ol1ly that 也ere may be Bome uBe of great riches ? Many men while they thoughtωbuy eveη也ing with 也eir riches , have been

first sold themselves. 1 cannot 0011 riches better than the b唔'gage of virtue; for 也ey 町'e both nece回国,ry to 世rtue 皿d cumberBome. RicheB 町eagood hand田aid,

but the

wor的 mistress.

VII. HONOl1R8.

For. the 皿ft'ra岳四 notoftyran阳(田 they 即eBaid

IIonours are

to be),but of divine providence. IIonours make both virtues and vices cODspicuous; therefore they 町e a spur to the one 皿d .. bridle to 也e other. N 0 man can tell how fa. hiB virtue will go unless honours give him a fair 量dι Virtue, like all thingB else, moves violently tοher place, ω.I mly in her pl四e; now the place of virtue ;8 honour.

Again.t. While we 田ek hònours we loBe liberty. HonourB co皿.monly give men power over th08e tbings wherein the be8也 ω,ndition iB not to will, the nex也 beBt not toc民,n.

The rising to honours is laborious, the standing slippery, 他e descent beadlong. Great person8 had need to borrow the opinions of the vuJgar, ω 由ink them8elves happy.

VIII. EMPmx.

For. The er飞joyment of happine8s

AgainBt.

IIow wretched

10

hBve no-

4;6

TRAN8LATION OF THE "DE AUGMENTIS." BI

mm-mMd



田 un

gyhhJH

·E 仕

I:'11

咱A 们UB





MLMH

血町吨.呻

晴 waoHMR

he

mw 田 2.u h··uE』明

仙 'H川



leuutk

WEJubu

Mbhod

曲创.剧

旦遇到

町 N.四川也



eA

d



与边

M

·配坦

-抽回

tsOEls vdwmoji~e oledeIHd

E 耐·皿鸣叫四阳。

bv nM

To reBist the vice-gerent of God is not treas。民 but a. ki皿d

! 国 3oe U 臼

selv四.

.叫 hka

i.a gr回.t good; but 也e power of i皿parting it to others i. B still greater. Kings 町e not aB men, but ". the .tars ; for they have great influence both on individualB and on the timeB the皿­

oftheo皿皿,by. IX.PRAl阻, REPUTATION.

F町•

PraiBe iB the reflexion of virtue. Pra.iBe iB the honour tOOt com田 by free voteB. Honour8 a.re conferred by many for皿8 of governme时, but praiBe 00皿eB everywhere of liberty. The voice of the people h回 80mething divine; .18e how ∞uld 80 man y agree in one thing? Marv el not if the vulg町、 speak truer than the great, for they 8peak safer.

Against. Fame iB a worBe judge th皿 mes8enger. What 008 a good m皿 to do with the 8laver of the Co皿mon people? Fame ia like 8 river, i也 bear8 up the ligh也 aud let8 the 80lid Bink. The IOWe8也 virtues are praiBed by the com皿on people, the middle a.re admired; bu也 of the higheBt they have no sense or perception. PraiBe iB won by 08tentation more than by merit, and follow8 the vain and windy more th阻 the 80und and real.

X. NATD Rß. For. Against. CUB旬m advances in an We 也ink 邮cording to our arith皿etical ratio, nature in a nature , 8peak a8 we have been geo田etrical. taught, but act as we have A8 com皿on laW8 町e to been accustomed. custom. s in states, Buch i8 naNature i8 a BchoolmaBter, ture 归 CUBto皿 in individu.18. cUBtom a magiBtrate. Cuatom against nature is a

477

THE SIXTH BOOK.

kind of tyranny, .nd is 800n and upon slight occa8ions overthrown. Xl, FORTUI1l!l.

For. Overt and apparent virtues bring forth praise; secret and hidden virtues bring forth fortune. Virtues of duty bring forth praise; virtues of ability bring forth fortune. Fortune is like the Milky Way; a cluster of obscure virtues without a name. Fortune i. to be honoured if it be but for her daughters, Con量dence and Authority.

XII. For. 1t i. absurd to prefer the accident. of life to li岛 itself. A long course is better than a short one 岛r everything, even for virtue. Without a good spaèe of life a man CRn neither finish , nor lear口, nor repent.

Again.ι

Th e folly of one man is the fortune of ano也,er. The best that can be 阻id of fortune is that,嗣 she uses no choice in her f,町ours, 80 she does not CQreωuphold them. Great 皿en, to decline the envy of 也eir own 世rtues, tum worshippers of fortune.

LIFE.

Again.t. Phil080phers in making such prep町的ion. against death make death itself appear more fearful. Men 岛町 dea血, as chiJdren fear to go into the 也址:, because 也hey know not what is there ‘ There is no human p国sion so weak but if it be a little roused it 皿回国rs the fear of death. A man might wish to die , though he were neither brave normiser油le Dor wise,皿erely fro皿 wearine田。.f being alive.

XIII. SUPERSTITION. For. Again.t. They that err from zeal, As the Ji keness of an ape though we cannot approve to a 皿 an makes him all the

478

TRANSLATION OF THE "DE AUG II!I ENTIS."

them, yet we 皿uot love them. Mediocri咀es belong to mat饲r8 皿oro.l; e:dremitieo to m&t恒ro divine. The religìou8 m皿 i8 called 8uperstitiou8. 1 had rath田 helieve 也e mOBt monBtrouB fabl回 that are to be found in any religion, 也皿也&t this world w皿 made withou也 u deity.

more ugly, 00 doeo the likene田 to religion. Look how ho.teful a悔。tlltion Îs in human affairs , 80 h时冠ful is ouperotition in divine. Better ho.ve no opinion of God IIt all 也皿皿 injuTÍOUB one. 1t w皿 not the Epicureans but the StoiC8 that troubled 也e ancient sta. tes. There io no ouch thing 国 a mere atheist in opinion; but great hypocri且B are the true ntheiots, who are ever handling holy thingo without reverenc。,f 8upe四tition

ing 也em.

XIV.

P:皿DE.

For.

Aga臼8t.

Pride io unso巳iable to viceB among other thingo; and 剧 poioon by poison, 00 not a few viceo are expelled by pride. The good-natured man is

PriM i. the i vy that winds about all virtueB 皿d all good 也ings.

oubjeot 切 other 皿阻'8 vice8 阳

the田.

well as his own; 也e proud man to his own only. Let pride go a 0阻p higher, and 仕om conte四pt of others riBe to contempt of Belιand i也 becomeB phi1oBophy.

Pride lacks the best condition of vice-concealmen t. The proud man while he deBpiseB othe四 neglec恒 him­ sel f.

。由er virtu田;

viceB do but thw"rt only pride infec阳

XV. l lilPLATION.

For. That ple田 ure i8 indeed according to nature, of wbieh there iø no 阻世ety. What prospeot 80 8weet... to look down upon 也. errors of other men? How good 0. tbing to have the motion of the mind ooneentric with the universe! A11 depraved a他ctions are but false estimo.tions; and good回国 and truth 町e tbe 皿me thing.

Again8t. Contemplation ;8 a specious idleness. Good tboughts 8re little better th皿 good dre o.ms. Providence takes care of the world; do thou t Bke co.re of 也y country. A politio m阻 use8 hi. very thought. for seed.

483

THE SIXTH BOOK. XXVI. For. If books were wri怡en about small matters, tbere would be scarce any use of experience. In reading a m阻 converses with the wise, in 鹏也ion generally witb fools. Sciences which are of no use in themBelveB are not to be deemed uBeleBS, if they sharpen the wit and put 也e thoughts in order.

LEAlIN田。.

.Again.t. In colleges 皿en learn to believe. Wh at art eVer taught 也e .e皿onable UBe of 町t? To be wiBe by rule Rnd to be WiBe by experience are cont四ry proc回dingB; he 也M

accuBtomB himBelf to the ooe un击 tB himBelf for tbe other. Art iB often put 也08 fooliBh use,也8t it 皿8y not be of no uBe at all. AlmOBt all scholars have thiB-when anytbing iB presented to them , they will find in i也 that wbich 也.ey know , not learn from i也也at which they know not.

XXVII. PaOMPTITUDE.

For. Wi8dom 曲时∞皿e8 not q uick comes not in aeaSOD. He that quicklyer四 quickly amelld. his erro孔 He that iB WiBe in deliberation and Ilot upOn tbe moment does no great mat归因·

XXVIII.

.Against. Tbewisdo皿 that

iB ready 8t hand does not lie deep. WiBdom is like a garment, it mUBt be light if it be for speed. He whose counBel8 are not ripened by deliberation, bis wiBdom will no也 ripen with age. TbingB Bpeedily deviBed 因peedily f a11 out of favour.

SILENOE 圃 MA.TTEBB

OF SEOREOY. Againsι

For. Tbe Bilent man hearB everything, for everytbing 阳n be

The beBt wny of keeping the mind 8ecret is to vary the

盹.fely com皿uni阳旬d.

皿a.nners.

II2

484

TRANSLATION OF THE "DE AUGMENTIS."

He that i. apt to tell whllt he know., iB aptωtell alBO what he knowB not. MYBteries are due ωse­ 四eoy.

XXIX. For. 1 love tbe man who yield. ω 。也erB' feelings , and yet keepB hiB judg皿ent free. To be pli民,nt is 阳 be mOBt 且ke gold.

XXX.

Silen四 is

The silent man h.. no也ing told hi皿, because he giveB nothing but Bilence in exchange. To be close i8 next to being unkno wn. FACIL四Y.

Agai.8t. Facllityis a fooliBh priva世on of judgment. Favourø received from a 皿an of facile diBposition p田园 for debts; deniols for injurie.. He that obtainB a favour from a man of facile dispOBition thankB hi皿,elf for iι The facile 皿an iB oppre'Bed witb aII difficultie园1, for he involveB hi皿Belf in alL The facile m晒 .eldom ge阳 out of it wi出out a bluBh.

POPULAJIITY.

Again8t.

For. Wi,e 皿en

are commouly pleaBed with tbe Bame thingB; but to meet the vnriou inclina咀onB of 岛。le iB tbe part

,

ofwiBdo田,

To court the people iB 阳 be courted by tbe people. Men tbat Bre 也em四,lveB gre础 find no Bingle perBon 阳 reBpect, but only 出e people. XXXI. U

et r

He who agrees very well witb fools may bi皿Belf be SUBp回国d,

He tbat pleaBeø the mob is apt to raiBe a mob. N othing that is moderate is liked by the com皿on people. The loweB也 of all 量atterie. i. the ßattery of the co皿mon people.

LOQUACITY. Agai咱也

阳 a

&ιU

I n

vdν

E啊.. B a



"



@晶"



画w 】



H .

the virtue of a

oonfe田 or.

.8

Silence giveB to word8 hoth

THE SIXTH

want of c旧n量dence either in othere or in himeelf. All kinde of con8traint are unhappy, that of eilence i8 the 皿oet mi8erable of all. Silence i. the virtue of a foo!' And therefore i也 waewell said to a man 也at would not 8peak, "If you are wi8e you are a 岛。1; if you are a fool , you are wise." Silence, like night, i8 convenient for treacherie8.

BOOK,、

486

grace and authority. Silence is the eleep which nouri.he. wi.dom. Silenoe i8 t.he fermen也,tioD, of thought. Silence i. 也e 8tyle 。f wi.dom. 日丑ence a8pireB after 古m也.

Thoughts 町e whole8ome8也

when they are like running water8. Silen臼 i. a kind of .olitude. He that i. 8ilent lay8 him8elf out for opinion. Silence neither c回归 off' bad 由oughts nor dÏstribute自 good.

XXXII. DJ88IHULATION. FOT. Agai:旧ι Di8Bimulation iB a com.. If we 阻,nnot think 四cord­ pendiou8 wi8dom. ing to the truth of 也;hing8, let 明Te 町e not bound to say U8 at least 8peak according 阳 the 皿皿e thing, but. to ai皿 M we think. the eame end. 1 When arts of policy are Nakedne88 is uncomely in beyond a man's capacity, di sthe mind a8 well 国 in the 81皿u1ation mU8t 8erve him for body. WÎ8dom. Di88imul皿ion Ìs both a He that dis8emb1e8 deprives grace and a guard. him8elf of a principal instruDi88i皿ulation i8 也he fence ment of action" Da皿e1y 位U8t and belief. of couneels. Thcre are Bome for whom it Dissimu1ation invite8 disi8 good to be deceived. eimulation. lllM嗣因时

I Non idem d,'cere, aed idl酬 'pec阳 re, debemu lI: 1\ 8entence 坦 which 1 皿sped thcl'e is ci血er 四me 皿 ispriot or some in阻 cur副y of expr国sion.....:..J. S.

113

由 .t

486

TRANSLATION OF THE .. DE AUGIIIENTIS."

He 也at does every也ing without clis8i皿ulation i8 not the 1es8 a deceiver; for 皿08t people either do not under8tand hi皿 or do not believe

He 出at wsse皿b1es i8 皿S 仕ee.

him. .

Wa的 of w嗣i皿ulation io notbing but want of power

over 也e 皿ind.

XXXIII. BOLnNEO"

For.

勾ain,t.

He that 8hoW8 di血dence invites reproo f. What action i8 to an ora阳E holdneoo i8 to " politici皿,一 出e 曲ot req uioite, the oeωnd, and the third. 1 10ve a confessing 皿odesty, hate an accusing one.1 Con量dence of mannera bringB minds 也e 800ner togetber. 1 like a reBerved counteDance and 阻 open 8peecb.

Boldneoo is the pioneer of folly. Impudence is of no use 阻.cept for imp08侃re. Confidence i8 the 皿i8tre田 of fools,皿d the sport of wi8e

XXXIV.

CE阻MONIES,

For. A decorOUB government of the countenance and carriage is the true Beasoning of virtue. We comply wi也 the vulgar in our words, why not in h讪it and gesture? He that doeB not preBerve deccn皿 in tr诅eB and daily babi臼 may be a great man; but be Bure of thiB , -Bucb a m.n i. not wiBe at all hour8. Virtue and wiBdom without forms 町e like foreign lanI

皿en.

Boldne8s io dullneoB of 也e BelÌ oe joined witb 皿alice ofthe wilL

PUNTOS, AFFEOT A. TION.

Again8t.

What more tο 皿ake l凶e

ing?

From ingenuouBneBs comeB gr皿e,

from artifi回 hatred. Better pain也,d cheekB and curled bair 也an painted and curled m缸mer8. He 也at applie. hlB mind to .uch Bmall ob回凹a.tiODØ, is not capable of great thoughts. AfI忧tation i. tbe 8hlnin!! putre也ction of ingenuousnesB.

Amo co罚rjitt!1l. tem vel' ec u. ndiam , accusantem odi. 1 do not

tCncc.- J,自

S.

uncomely 也an

a piece of act-

underøt皿 d 由 18 !i en~

THE 8IXTH BOOK.

theyare no也 in阳1common people. He that knows not the BenBe of the 归国皿on people by an inward congruity, if he know it not by outward observation either, is of aU 皿en the mOBt foolish. For皿B of behaviour are the tranBlation of virtue into the vernacular. XXXV. For. Aje的 is the orator'B altar. Heth皿也rows into every也ing a d四h of 皿odeBt plea川 Bantry keepB his mind the 皿ore at liberty. To P剧自 ea皿B且1均 from jeBt to earnest and fro皿 ea.mee也 to jest is a thing more politic than men snppose. A je8t i8 many time. the vehicle of a truth which would not otherwise have been brought in.

487

guages; 岛r

ligible 阳 the

JES四.

.Against. Who does no也 despise these hunterB after deformities and pre饰ine四e8 ? 1t iB a diBhonest trick to w田h away wi也h aj回也 the real importance of things. ConBider je.ts when the laugh iB over. These wits hardly penetrate below 也e surface of thing8, whereje目ts ever lie. Where ajeB山国 anyweigh也 in seriouB m民协erB J it is 11 childiBh levity.

irf

XXXVI. LOVE. For. .Against. 回国 you not that aJl men The s阳.ge is much beholden Beek thems巴lveB? But it iB to love, life not 皿 aU. only the lover that 直nds himN。而hing haB so many nameB self. a8 love; for it is a thing either There is nothing which BO 岛Oli8h that i也 doe8 not know better regulate自由e mind th皿 i生self, or 目。 foul that i也 hides the authority of so皿e powerful itself wi也 pa.in'ι F回.ion. 1 hate tho.e men of one If you 町e wi.e, 8eek 80me- thought. thing to desire; for to him Love ;8 IL very narrow conwho has not so皿e 8pecial object templation. 11 4

门 1

488

T l\ ANSLATION OF THE "DE AUG l\I ENTlS."

。f

pureuit all thioge are dietaateful aod wearieome. Why 8hould no也 one be conteot witb one? XXXVII.

F.皿 ENDSBIP.

For. Friendebip doee tbe eame 由ioge as 岛rtitude, but 皿ore

eweetly. Friendsbip ie 岛 8weetse嗣on­ ing 阳也II other ble..inge. It i8 the woret 80li饥lde,如 bave 00 true 丘iendshipe. 1t is a retribution wor血,yof bad faith to be deprived of friendships. XXXVIII.

Again.t. cootracts clo86 frieodshipe impoee8 upon hi皿­ eelf new nece..itie.. I也 ;8 the p町t of a weak mind to go .ha.re8 io fortuoe. He

也at

FUTT阻.Y. Agaj,旧 t.

For. FlatteryproceedB 皿ore 仕Om

Flattery ;8 the 8tyle of

8laV四. manners than malice. Flattery i8 the refu曲。f To 四ggeBt wbat a mao 8hould be under colour of Vlces. The flatterer i8 like the praisiog wbat he i8, w回 ever a for.皿 due io civility 归 the fowler 也at de四ive8 bird8 by greaι i皿itntiog their cry. Th e UD8ee皿lineBB of flat.恒ry i8 matter of comedy, it. mi8chief of tr唔edy. N othiog BO hard to cure 嗣 the ear.

XXXIX. R'VENGE.

For. 勾础盹Reveoge is a kiod of wild He that did the firBt wroog made a begi皿ing of mi8Chief, jn8tice. He who requite8 violeoc6 he 出时 retumed it made 00 with violence, sins 鸣:aiost 也e eod. law but no也 a岳aioBt tbe mao. The 皿ore natural reveoge The fear of private revenge is,也e 皿ore need to restraio i8 a oBeful 也ing; for law8 阳 o zι ofteo 81eep. He th.t is ready ωreturn

489

THE SIXTH BOOK.

d 皿

-enz -gs EtMm j咀 uLM

r



剧p



rl

YAH 阿

-ma we .,n--1 mm-m Aau-

XL. IN>!OVATION.

li--

For. Again8t. Thing8 new born are 诅1Every medicine i回岛,n innovation. shapen. The only author 1 like i8 He that will not have new remedie8 will have new evils. tíme. There i8 no novelty that Time i8 tbe grea恒的 inno­ vator, why then 8honld we not doe8 not 80皿e hurt, for it imitate time ? unset世.e8 wha也 is. Thing8 8ettled by custo圆, Ancient pr回edents are un缸, modern ones corrupt 皿d though they be not good, yet at leas也 they fit one with intere8ted. L曲ve ittοthe un8kilful and another. What innovator i皿itates 也e contentiou8 to 剖t by pretime, who 80 in8inuate8 hi. cedent. As th08e who fir8t bring innovations that they are not honour into their family are perceived? commonly worthier than their That which come8 unlooked descendants, so are 也e fir瞄 for ge恤 the le88 thanks from precedent8 commonly better him whom it help8, and give8 than the imitations of them. the more annoyance to hi皿 A froward retention of whom it hurts. cU8tom i. ..8 tnrbulent a thing as an m旦ovation. Seeing that thing8 alter of them回elves to the wor8e , if counsel 8hall not alter themω the better, what 8hall be the end? The 81ave8 of cU8tom 町e the 8pOrt of time. XLI. DEL.l.Y. Against. For. Opportunity offers the hanFortune 8e1l8 many thing8 ωhim that i8 in a hurry, which dle of the bottle fir础" and afterward8 the belly. 8he gives to him that waits. Oppor也unity is like the While we h副ten to tnke

490

TRANBLATION OF TH曰 "DE AUGMENTIB."

hold of the beginnings of Siby1; .he rai.es 也e price a8 things, we gr剧,p shadow国· she di皿inishes the 0岛r. While things are wavering, Speed is Pluto's helmet. watoh; when 也,hey have taken Things that Qre done betheir direction, act. d回国町e done wi由 judgment; ColDDlÎt the beginnings of things that 町e put off too late, actionsω Argus,也e end ω by circuit.' Bri町'eus.

XLII. PBEPARÁTIOll.

For. He 也at a忱empts

a great matter wi也h smaJl me 8DS, does but provide hi皿self witb an oc四sion of hoping. With .m aJl preparations you may purcbase wisdo田1, but not fortune.

Against. The time to cease prep町ing is the ino阳nt you can begin acting. Let no man hope that he can bind fortune by prep配a­ tíon.

To in也erchange preparation and action i. politic, to part tbem is vain and un岛,rtuna阳. Great preparation waoteo both 伽ne and matter.

XLIII. MEBTING 四& 1"n国T MOVB.

For. More dangers have ~eceived 皿en than forced them. It i. leso trouble to apply the re皿edy to a dsnger tban to keep watoh upon the appro邮h of iι A da.nger i. no more light,

AgainBe. He that arm. hi皿ee!f to meet danger teache. i~ tο ∞me on, and in remedying fixeo it. The very remedie. of d.ngers carry little d四ge四 in 也em.

lt i. better to have to deal danger. in tbeir 四aturity, tblln witb the 皿e­ nace. of every one.

ifi也 once see皿Iighιwith a 岛w

XLIV. VIOL&NT COUNSELS.

Against. Every violent remedy i. pregn皿,t with so皿e new evil. I P~r amtn.tu酬: me皿ing , lsuppo阳 (if tbe re &d ing be correc吨,由at ø.t 但 rst you ca.n chooøe the b削 W町, butatl剧 you muøt take the wø.y tha.t offers. - J. s.

For. For tbose wbo embrace 也is 皿.ild kind of wi.dom an in-

.臼

白uρ

z. 』, tMλe

剧由

G

1 乎, n.川 刮

d-pe lkd umE as him 阳

町 -W鸟

3ee O



脑川 mbm山

Lm仙

U1JU 咀



hhm 叫

THE SIXTH BOOK.

CAHME tLU

491

The only violent cOUDsellors are a" ger and 岛阳.

XLV. Sll'SPIOIOll. For. .Agai:回t. Distrust is the sinews of Suspicion discbarge旭 faith. The distemper of suspicions wisdo田, but suspicion is a medicine for the jointι is a kind of civil madne回. His faith is justly 皿sp四ted whose faith suspicion shakes. Suspicion loosens a fraU faith, but braces a strong one. XLvr. THE WORD8 OF 峦HEL~w.

For. The interpretation which deparls from the let旬r i not interpretation but divinatioD. When the letter is departed from , the judge becomes the law-giver.

,

.Against. The sen,e 皿∞ rding 也o which each word i. to be interpreted mu卧 be g也,thered 仕。m all the words toge也,er. The worst t严'anny is the torturing of the law.

XLVII. FOR WITNE阻ES AGAlN ST ARGID!ENT B.

For. He who relies on argumen佣 decides according to 也e me .. ri恼。f the pleader, not of the cause. He who believes argumen臼 more than witnes,e鸟 ought to give more credit to the wit th皿 the senses. Argumente 皿ight betrusted, if men never acted absurdly. Arguments,whenopposed to testi皿ony,皿ay make a fact Beem strange, but cannot 皿ake it eem not a facι

,

.Against. If witnesses &re to be believed in spite of argumen阳, it is enough if the judge be not deaf. Arguments 时e the antidote against the poiBon of恒Btimony. It iB safest to believe 也ose proofs which seldo皿eBt lie.

492

TRANSLATION OF THE "DE AUGMENTIS."

These An tithese8 (whicn 1 have here 8的 down) are perhaps of no great vallle; but 国 1 had long ago prepared and collected the圃, 1 w国 10th to let 也e fru尬。f my youtbful industry perish一也e rather because (if they be carefully ex皿.ined) they 8re seeds only, not jloweT8. In one r回pect indeed they .avour altogether of youth , there being plenty of them in the moral and de皿ons忧民咀ve kind, but in the delibemtive and judicial very few. The third CoUection, which belongs to the Promptu配'1, or Preparatory 8tore, and i. likewi.e deficient, i. 也础。f what 1 call Lesser Forms. 1 mean those pa由 of speech which anewer to the veetibnlee, back doors, ante-cha皿.bere, withdra咽 ing­ chambere, paesagee, &0., of a houee; and 皿 "y eerve indiscriminately for all ellbjec国. 8uch are prefacee, conclusion., digressions, transitio田1, inti皿ation. of wh时 i. ∞,ming, eXCU8耻 tiono, and a number of the kind. For a. in bllil也且gsitio" great matter both for pleasure 皿d use th时也e fron钮, doors, window., approacheo, p田sagea, and the like be convenien咀y arranged, so also in a speech the.e acceosory and intero伽ial pas回ge. (if they be handsomely and okilfnlly fashioned and placed) add a great deal both of orna皿ent and e!fect to the entire .tructure. Of these Form. 1 w沮 .ubjoin one or two examples, without dwelling longer upon 也e皿. For though they be matters of no smaU U8e, yet 田 1 have nothing of my own to add in 出i. part, but merely tranocribe the naked for皿s out of Demol!thenes or Cicero or some 。也er chosen author, they 町e not of that importance that 1 .honld spend ti皿e upon them. Examples of Lesser Forms. A CONCLUSION IN

80 may we redeem the prevent the inconvenien佣自

A. DELlBEBATIVE.

fanl白 paesed to

and at the 8ame time

come.

COnOLLARY OF AN ACCU.aA.TE DISTBIBUTION.

That a11 皿ay know that 1 have no wioh either to evade 8nything by 8ilence or to obocure it by .peeoh. 1 I

Cic. Pro Clucnt. c.

i.

THE SIXTH BOOK.

493

A TRANSITION WITH A H固T. Let us p嗣s these things, and yet not without marKing and tuming backωlook at 他em 回 we go by.1 A FORM TO PREOCCUPY THE MIND AGAIN8T AN OPINION PREVIOOSLY FORMED.

1 will makc you understand in ..11 this busioess how much is truth, how 皿uch error, and how much eovy.' The四 e few may be enough by way of examples; and with these 1 cooclude the Appeodices to Rhetoric, which belong to the Promptuary.

CHAP.IV.

Two General Appendices of the Art of Transmission; CriticaJ and Pedagogical.

ivll

THERE rem..in two appendices touching the transmission of knowledge in general; the one Critical,也e other PedagogicaJ. For as the princip aJ p町t of transmisoion of knowledge conBiots in the writing of booko, so the relative par也 thereof turns 00 the reading of books. N ow reading is either direc'切d by tellchers, or attained by each man's own ende也,vours; and to this these two knowledges which 1 have mentiooed 也,ppe此ain. To the Critic aJ part belong., first , the true co町ection and amended edition of approved au也ors; whereby both themselves receive justice and their 8tudents light. Yet in thi8 the r..oh diligenc鸣。f 80me h..s done no little harm. For many critics, when they mec也 a paosage which they do not under8tand, immediately 8uppose that there i. a fault in the copy. As in 也M passage of Tacitus, where he relates that when a certain colony asserted before the senate the right of a.ylu田, their argument8 were not very favourably listene ð. to 1>y the emperor aod the 8en岛国; whereupon 也e ambassador8 , feåring for the 8ucces. of their cause, gave a good sum of money to Titus ViniuB to support them- by which means they prevailed. "Then" (oay8 Tacitus) "the dignity and antiquity of the colony had 1

Cic. Pro Scxt. c.

5.

~

Cic. Pl'OCluent. c.

4

494

TRANSLATION OF THE "DE AlJGMENTIS."

itø weight;" 1 mea.ning 由at the argument. which appeared gained fre.h weight by the 皿on~y. But a cñtic, and he not one of the worst, here era.ed tbe word tum, and substituted tantum. And this bad habit of critics h8S brought it 也 p圃,也at (as some one has wisely rem町ked) "也e most corrected copiee 町e often the leaet ∞凹ect." Moreover, to speak truly, unless critics be learned in the eciences which the books they edit treat of, their diligence is not without its danger. Secondly, there belonge to the Criti,臼1 part the int回'pre恤,tion and explication of authors,-commentariee, scholia,皿notationø, 。ollections of beauties,皿d the like. In labours of thi8 kind however some of the 田itics have been visited with tbat very bad diBeaBe , of leaping over m皿Y of the obscurer plac田, while they linger and expatiate to tediouBneBB on thoBe which 町e clear enough; 8B if tbe object were not 80 皿uch to illuBtrate the 8uthor 8S to diBplay on every posBible opportunity the extensive learning 皿d various reading of the cñtic hi皿Belf. It were especially to be de.ired (tbough thi. i. " matter which belong. r8tber to the 时t of tranSmi8.ion in the main, tb8n to the appendice. thereof) thBt every wri恒r who handle8 町'gu­ meU'臼 of the obscurer and mOre ímpor阳",t kind, sbould hi皿self Bnbjoin biB own expl皿ations; that 80 the 但却皿ay not be interrupt沼d by digre.sions and expo.ition8, and the noles may not be at variance with tbe writer's meaning. Some也,ing of the kind 1 suspec也 in Theon's Commentary on Euclid. There belongs 也irdly to the Critical part (皿d from 也is indeed it derives its na:叫做 insertion of 80me brief judgment concerning the author8 edited, and comp町ison of the田 with otber writers on tbe 8四ne 皿bjects; that studentB may by Buch censure be both advised what books to read and better pre归,red when they come to read them. Tbis la.t 0组ce is indeed, 80 to Bpeak,也e critic'. chair; which hae certainly in our age been ennobled by 80me great men,一皿en in my ju也ment above the stature of criti ca. As for the Pedagogical part, tbe sborte.也 rule would be, " Con.ult 也;he .chool8 of the J e8uit8 ; "岛r no也ing better bas been put in practice. N ever也eless 1 w山回 UBual give a rew ligh也 before

'C阻 Tιitl1圃,

vol. i. p. 70S. -

Hiat. i. 66. The c田 e ia incorreclJyltated. J. S.

S曲:Mr.

Ellis', Dote,

THE SIXTH BOOK.

495

llill----ill--Illu--

hin恼1, gleaning an ear here and there. 1 a田 clearly in favour of a collegiate education for bOyB and young men; not in private houBeB, nor merely under .chool皿田tere. For in colleges there i8 a grea旬r emulation of 也e youthB a皿ong.t them.el ves; there i. 8100 the sight 阻.d countenance of grave men, which tends to modeoty, and forms their young minds from the very firet after that model; and in ehort there are very many advantages in aωllegiate education. For the order and manner of teaching, 1 would say firBt of all,-avoid abridgments and a certain preωcity of learning, which makeB the 皿ind over bold, and causeB great profioienoy ra;也er in show than in facιAIBO let so皿e encouragement be given t。由e free exerciBe of the pu pils' minds and t...tes; 1 mean, if 8ny of them , be目ideB per岛,rming the preocribed exerciseB, ehall ote&1 time with乱,1 for other purouite to which he iB more inclined, let him not be checked. ObBerve moreover (what perhap. has not hitherto been remarked) that there are two waye of training and exerciBing and prep町ing the mind, which proceed in oppo.ite direction.. The one begine with the easier 恤.ke,阻,1 eo lead. on gradually to the more di值cult; the other begine by enforcing and pre..ing the more di蛊cult, that when they 町e m..tered the ea.ier one. maybe per岛rmed with pleasure. For it i. oue method to begin 8wim皿ing with bladdere, which keep you up; and ..nother to begin dancing with he町y ehoee, which weigh you down. Nor is it e阻Y to tell how much .. judicious intermixture of the.e 皿ethode helpe to advance the faculties of 也e 皿.ind and body. Again , the applicø;咀on and choi四 of .tudiee according to the nature of the mind to be taught, is a 皿atter of wonderful use and judgment; the due and careful observation whereof is due from the 皿 astere to the parent园, that they may be able to ad.i.e them as to the course of life they .hould chooee for their son8. And herein i也 should be carefully obeerved, that as a man will advance 岛,r fastest in tho.e pureui饵 to which he is naturally inclined, 80 with reepec也 to thoBe for which he iB by defe咄 of nature most uneuited there are found in studies properly choeen a cure and remedy for his defecte. For example, if one be bird-wi忱叫, that ie easily distracted and un由le to keep his at切b tion 8B long 田 he should, M:前,hematice pr(}'甘dee a remedy; for in them if the mind be caught I1way hut. a moment, the demonstration has to be commenced anew. Exercises, again. i也 i8

忧国 n

496

TRANSLATION OF THE "DE AUGMENTIS."

。bviou., pl&y the principal part iu iu.truction. But rew have ob8erved 也且也ere ought to be not only a wi.e chòice and cOUr.e of 咀erci回目1, but a wioe jnter皿i..ion of them ,,100; for it i. well òhoervecl by Cicero "that 皿en in tbeir 阻erci.e. for the mo.t part exercioe their fBul阳 a. well a. their faculties," I so th..t an ill habit i. 回ometimes a吨uired along wi也也e good. It iB safer therefore to intermit exerci8e8 仕om 咀皿e to time Bnd r.turn to

,

after a while, thao continual坊 ωpur8ue and pres8 them. But enough of this. Cer饵inly theso 町o matter. not very grand 田 imposing at 量r8t oigh飞 yot of .ingular fruit and efficBcy. For M 也o good or iIl thriving of plan恒 deponds chiefly upon the good or ill trea缸nent they received when they were young Rnd tender; and as the immen80 increaoe of 也e Roman empire i8 by 80皿e deservedly attributed to 也.he virtue and wisdo皿 of the :6r8t 8Ïx king., who were in truth a. the tutor. Bnd guardians of it in i阳 infancy '; .0 surely 也e culture and ordering of youthful or tender ye町8h国 a power which , though latent 皿d not perceptihle to everybody, neither length of time n回国8iduity 阻d ellJ'Ileotneso of labour in mature age c皿 afterwardsωluntervail. It will not be ami.. to ob8erve al.o,也a.t even me a.n faculties, when they fall into great men or great matters, sometimes work gre时 and import阻 t efl'ec臼. Of 也is 1 will adduce B 皿emorable ex田nple; the r8ther, becauBe the.J eBuits appear not to deBpise this kind of discipline; therein judging (as 1 也ink) well. It i. a thing indeed, if practised profes.ionally, of low repute; but if i也 be made a part of diBcipline, it i. of excellent U6e. 1 mean 8幅画e-playing: &n 町 t w hich stren@严.heno the memory , regula;阻s 也e tone nnd efl'ect of the voice and pronunciation, teacheo • decent carriage of 也e coun也eoance and geoture, giveo not a little assurance , and accuBtomB young men to bear being looked at. The e皿mple which 1 BhaU give, taken 仕om Tacìtus, i8 th.t of one Vibulenu8, formerly an ac阳r, then a .oldier in tho Pannonian legion.. Thio man had at the death of AUguBtU. raiBed ..皿utiny, whereupon BlæsU8, the lieutenant, com皿itted .ome of the mutineer8 to priBon. The soldiers however broke in and let them out; whereupon Vibulenuo getting up to speak, began 出国; "These poor innocent wretches you have reBtored to ligh也 and life; but who .hall restore life to 皿y brother, or my brother to 皿e? who田, I Cic. De Ora阳 r. i.83. I Macchiavelli , DiøcOl'si , i. 19. 也em

THE SIXTH BQQK.

497

being s.nt hither in message from the legions of Germany , to treat of the common CaU8e, thi8 man haB murdered laot night by Bome of bi因 BwordBmen, whom he keepB and 町皿B for the execution of soldierB. Answer, Bl四UB, where have you thrown his body? EnemieB themselves deny not burial. When wìth kiBBeB and tearB 1 Bhall have Batiated my grieιcommand me alBo to be Blain beBide hi皿; only let theBe my fellowB, Beeing we 町e put to deo;也 for no onme , but because we cODeulted for the good of the legionB, have leave to bury UB." With which words he excited Buch exceB8ive jealouBY and alann , that, h乱d it not 8hortly afterwardB appeared that nothing of the sort had happened , nay, that he had never had a brother, the soldierB would hardly h旧e kept 也eir handB 011' the prefect; but the fact w皿 that he played the whole thing aB if i也 had been a piece on the 目Bge. And now 1 am come to the end of my treatise conceruing Rational KnowledgeB; wherein if 1 have sometimeB made the diviBionB other than th08e that are received, yet let it not be thought that 1 diBallow all thoBe diviBionB which 1 do not use. For there iB a double nece88ity impoBed upon me of altering the diviBion8. FirBt, becauBe to reduce into one Clas8 thingB next in nature , and to gather into one bundle thingB wanted for uBe, are operationB dill'ering in the very end and intention For RB a eecretary of a king or state, when he &rranges his p乱,pera in hiB Btudy or general cabinet, pu臼 thoBe thingB together, no doubt, which 町e of like nature,一-tre也,tieB by themBelve in one place, in ,truction , by themBelve8 in another,岛reign letterB, domeBtic letterB, and the like, each apart by themselve日,一-but when on the contrary he a町angeB them in hiB boxes or par世­ cular cabinet, he pu臼 thoBe together whicb , though of dill'e rent kinds, he tbinkB he will have occasion to uBe .together; so in this general cabinet of know ledge it was ne旧e目Bary for me to make the divisions according to the nature of the thingB themselves, whereaB if 1 had been to handle any particular knowledge 1 should have adopted the divi.ions 晶忱冶.t for use and practice. Secondly, becauBe the introduction of the Desiderata , and the incorporation of them with the reBt, involved as a consequence an alteration in the distribution of the exiBting 目。iences. For suppose (by w叮 of demon.tration) that the .rts which we now have are as 15, and that the same with the desiderata

,

VOL.IV.

KK

498

TRANSLATION OF THE .. DE AUGMENTIS."

added 町e 回 20;

1 e岛.y that 也.e factors of the number 15 are eBme with the 也。抽血。f the numher 20. For the 岛。ω,r. of 15 are 3 and 5; the factore of 20 are 2,也 5, and 10. It i8 pl创n there岛阳也;hat the8e thing8 could not be otherwise. And 80 皿uch for the Logic咀1 Science.. not 也e

END OF THE FOURTH VOLUME.

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