The works of Francis Bacon, lord chancellor of England.

90 OF THE INTERPRETATION OF NATURE.
trariwise differing in colour, which otherwise re- would say, that if divers things, which many
semble most, as the white and blue violets, and men know by instruction and observation, another
the several veins of one agate or marble, by rea- knew by revelation, and without those means,
son that other virtues consist in more subtile they would take him for somewhat supernatural
proportions than colours do; and yet are there and divine; so I do acknowledge that if any man
virtues and natures which require a grosser mag- can by anticipations reach to that which a weak
nitude than colours, as well as scents and divers and inferior wit may attain to by interpretation,
other require a more subtile; for as the portion he cannot receive too high a title. Nay, I for
of a body will give forth scent, which is too my part do indeed admire to see how far some of
small to be seen; so the portion of a body will them have proceeded by their anticipations; but
show colours, which is too small to be en- how. it is as I wonder at some blind men, to see
dued with weight: and therefore one of the what shift they make without their eye-sight;
prophets with great elegancy describing how all thinking with myself that if I were blind, I could
creatures carry no proportion towards God the hardly do it. Again, Aristotle's school confescreator, saith, "That all the nations in respect of seth, that there is no true knowledge but by
him are like the dust upon the balance;" which causes, no true cause but the form, no true form
is a thing appeareth, but weigheth not. But to known except one, which they are pleased to
return, there resteth a further freeing of this sixth allow; and therefore thus far their evidence
direction: for the clearness of a river or stream standeth with us, that both hitherto there hath
showeth white at a distance, and crystalline been nothing but a shadow of knowledge, and
glasses deliver the face or any other object falsified that we propound now that which is agreed to be
in whiteness, and long beholding the snow to a worthiest to be sought, and hardest to be found.
weak eye giveth an impression of azure, rather There wanteth now a part very necessary, not by
than of whiteness. So as for whiteness in appa- way of supply, but by way of caution: for as it
rition only, and representation, by the qualifying is seen for the most part, that the outward tokens
of the light, altering the intermedium, or affecting and badge of excellency and perfection are more
the eye itself, it reacheth not. But you must incident to things merely counterfeit, than to that
free your direction to the producing of such an which is true, but for a meaner and baser sort: as
incidence, impression, or operation, as may cause a dubline is more like a perfectruby than a spinel,
a precise and determinate passion of the eye, a and a counterfeit angel is made more like a true
matter which is much more easy to induce than angel, than if it were an angel coined of China
that which we have passed through; but yet be- gold; in like manner, the direction carrieth a recause it hath a full coherence both with that act semblance of a true direction in verity and liberty,
of radiation, which hath hitherto been conceived which indeed is no direction at all. For though
and termed so unproperly and untruly, by some, your direction seem to be certain and free, by
an effluxion of spiritual species, and by others, an pointing you to nature that is unseparable from
investing of the intermedium, with a motion the nature you inquire upon; yet if it do not carry.
which successively is conveyed to the eye, and you on a degree or remove nearer to action, operawith the act of sense, wherein I should like- tion, or light, to make or produce, it is but superwise open that which I think good to withdraw, ficial and counterfeit. Wherefore to secure and
I will omit. warrant what is a true direction, though that
Neither do I contend, but that this notion, general note I have given be perspicuous in
which I call the freeing of a direction in the re- itself, for a man shall soon cast with himself,
ceived philosophies, as far as a swimming antici- whether he be ever the near to effect and operate
pation could take hold, might be perceived and or no, or whether he have won but an abstract or
discerned; being'not much other matter than that varied notion, yet for better instruction I will dewhich they did not only aim at in the two rules liver three particular notes of caution. The first
of axioms before remembered, but more nearly is, that the nature discovered be more original
also than that which they term the form or formal than the nature supposed, and not more secondary
cause, or that which they call the true difference; or of the like degree; as to make a stone bright,
both which, nevertheless, it seemeth they pro- or to make it smooth, it is a good direction to say
pound rather as impossibilities and wishes, than make it even; but to make a stone even, it is no
as things within the compass of human compre- good direction to say, make it bright, or make it
hension: for Plato casteth his burden, and saith, smooth; for the rule is, that the disposition of;
c" that he will revere him as a God, that can truly any thing referring to the state of it in itself, ol
divide and define:" which cannot be but by true the parts, is more original than that which is relaforms and differences, wherein I join hands with tive or transitive towards another thing. So
him, confessing as much, as yet assuming to my- evenness is the disposition of the stone in itself,
self little; for if any man can, by the strength of but smooth is to the hand, and bright to the eye,
his anticipations, find out forms, I will magnify and yet nevertheless they all cluster and concur;
hln with the foremost. But as any of them and yet the direction is more unperfect, if it do