in the thing itself; the inquiry must be enlarged, so as to become more general.

And even when they seek to educe some science or theory from their experiments, they nevertheless almost always turn aside with overhasty and unseasonable eagerness to practice; not only for the sake of the uses and fruits of the practice, but from impatience to obtain in the shape of some new work an assurance for themselves that it is worth their while to go on; and also to show themselves off to the world, and so raise the credit of the business in which they are engaged. Thus, like Atalanta, they go aside to pick up the golden apple, but meanwhile they interrupt their course, and let the victory escape them. But in the true course of experience, and in carrying it on to the effecting of new works, the divine wisdom and order must be our pattern. Now God on the first day of creation created light only, giving to that work an entire day, in which no material substance was created. So must we likewise from experience of every kind first endeavour to discover true causes and axioms; and seek for experiments of Light, not for experiments of Fruit. For axioms rightly discovered and established supply practice with its instruments, not one by one, but in clusters, and draw after them trains. and troops of works. Of the paths however of experience, which no less than the paths of judgment are impeded and beset, I will speak hereafter; here I have only mentioned ordinary experimental research as a bad kind of demonstration. But now the order of the matter in hand leads me to add something both as to those signs which I lately mentioned,- (signs that the systems of philosophy and contemplation in use

are in a bad condition) — and also as to the causes of what seems at first so strange and incredible. For a knowledge of the signs prepares assent; an explanation of the causes removes the marvel: which two things will do much to render the extirpation of Idols from the understanding more easy and gentle.

LXXI.

The sciences which we possess come for the most part from the Greeks. For what has been added by Roman, Arabic, or later writers is not much nor of much importance; and whatever it is, it is built on the foundation of Greek discoveries. Now the wisdom of the Greeks was professorial and much given to disputations; a kind of wisdom most adverse to the inquisition of truth. Thus that name of Sophists, which by those who would be thought philosophers was in contempt cast back upon and so transferred to the ancient rhetoricians, Gorgias, Protagoras, Hip,pias, Polus, does indeed suit the entire class, Plato, Aristotle, Zeno, Epicurus, Theophrastus, and their successors Chrysippus, Carnades, and the rest. There was this difference only, that the former class was wandering and mercenary, going about from town to town, putting up their wisdom to sale, and taking a price for it; while the latter was more pompous and dignified, as composed of men who had fixed abodes, and who opened schools and taught their philosophy without reward. Still both sorts, though in other respects unequal, were professorial; both turned the matter into disputations, and set up and battled for philosophical sects and heresies; so that their doctrines were for the most part (as Dionysius not unaptly rallied

Plato) "the talk of idle old men to ignorant youths." But the elder of the Greek philosophers, Empedocles, Anaxagoras, Leucippus, Democritus, Parmenides, Heraclitus, Xenophanes, Philolaus, and the rest (I omit Pythagoras as a mystic), did not, so far as we know, open schools; but more silently and severely and simply, that is, with less affectation and parade, - be took themselves to the inquisition of truth. And there fore they were in my judgment more successful; only that their works were in the course of time obscured by those slighter persons who had more which suits and pleases the capacity and tastes of the vulgar: time, like a river, bringing down to us things which are light and puffed up, but letting weighty matters sink. Still even they were not altogether free from the failing of their nation; but leaned too much to the ambition and vanity of founding a sect and catching popular applause. But the inquisition of truth must be despaired of when it turns aside to trifles of this kind. Nor should we omit that judgment, or rather divination, which was given concerning the Greeks by the Egyptian priest, that "they were always boys, without antiquity of knowledge or knowledge of antiquity." Assuredly they have that which is characteristic of boys; they are prompt to prattle, but cannot generate; for their wisdom abounds in words but is barren of works. And therefore the signs which are taken from the origin and birth-place of the received philosophy are not good.

LXXII.

Nor does the character of the time and age yield much better signs than the character of the country

and nation. For at that period there was but a narrow and meagre knowledge either of time or place; which is the worst thing that can be, especially for those who rest all on experience. For they had no history, worthy to be called history, that went back a thousand years; but only fables and rumours of antiquity. And of the regions and districts of the world they knew but a small portion; giving indiscriminately the name of Scythians to all in the North, of Celts to all in the West; knowing nothing of Africa beyond the hither side of Ethiopia, of Asia beyond the Ganges; much less were they acquainted with the provinces of the New World, even by hearsay or any well-founded rumour; nay, a multitude of climates and zones, wherein innumerable nations breathe and live, were pronounced by them to be uninhabitable; and the travels of Democritus, Plato, and Pythagoras, which were rather suburban excursions than distant journeys, were talked of as something great. In our times on the other hand both many parts of the New World and the limits on every side of the Old World are known, and our stock of experience has increased to an infinite amount. Wherefore if (like astrologers) we draw signs from the season of their nativity or birth, nothing great can be predicted of those systems of philosophy.

LXXIII.

Of all signs there is none more certain or more noble than that taken from fruits. For fruits and works are as it were sponsors and sureties for the truth of philosophies. Now, from all these systems of the Greeks, and their ramifications through particular sciences,

there can hardly after the lapse of so many years be adduced a single experiment which tends to relieve and benefit the condition of man, and which can with truth be referred to the speculations and theories of philosophy. And Celsus ingenuously and wisely owns as much, when he tells us that the experimental part of medicine was first discovered, and that afterwards men philosophised about it, and hunted for and assigned causes; and not by an inverse process that philosophy and the knowledge of causes led to the discovery and development of the experimental part. And therefore it was not strange that among the Egyptians, who rewarded inventors with divine honours and sacred rites, there were more images of brutes than of men ; inasmuch as brutes by their natural instinct have produced many discoveries, whereas men by discussion and the conclusions of reason have given birth to few

or none.

Some little has indeed been produced by the industry of chemists; but it has been produced accidentally and in passing, or else by a kind of variation of experiments, such as mechanics use; and not by any art or theory; for the theory which they have devised rather confuses the experiments than aids them. They too who have busied themselves with natural magic, as they call it, have but few discoveries to show, and those trifling and imposture-like. Wherefore, as in religion. we are warned to show our faith by works, so in philosophy by the same rule the system should be judged of by its fruits, and pronounced frivolous if it be barren; more especially if, in place of fruits of grape and olive, it bear thorns and briars of dispute and contention.