perfectly continuous, which for the most part escapes

the sense.

For instance; in all generation and transformation of bodies, we must inquire what is lost and escapes; what remains, what is added; what is expanded, what contracted; what is united, what separated; what is continued, what cut off; what propels, what hinders; what predominates, what yields; and a variety of other particulars.

Again, not only in the generation or transformation of bodies are these points to be ascertained, but also in all other alterations and motions it should in like manner be inquired what goes before, what comes after; what is quicker, what more tardy; what produces, what governs motion; and like points; all which nevertheless in the present state of the sciences (the texture of which is as rude as possible and good for nothing) are unknown and unhandled. For seeing that every natural action depends on things infinitely small, or at least too small to strike the sense, no one can hope to govern or change nature until he has duly comprehended and observed them.

VII.

In like manner the investigation and discovery of the latent configuration in bodies is a new thing, no less than the discovery of the Latent Process and of the Form. For as yet we are but lingering in the outer courts of nature, nor are we preparing ourselves a way into her inner chambers. Yet no one can endow a given body with a new nature, or successfully and aptly transmute it into a new body, unless he has attained a competent knowledge of the body so to be

altered or transformed. Otherwise he will run into methods which, if not useless, are at any rate difficult and perverse and unsuitable to the nature of the body on which he is operating. It is clear therefore that to this also a way must be opened and laid out.

And it is true that upon the anatomy of organised bodies (as of man and animals) some pains have been well bestowed and with good effect; and a subtle thing it seems to be, and a good scrutiny of nature. Yet this kind of anatomy is subject to sight and sense, and has place only in organised bodies. And besides it is a thing obvious and easy, when compared with the true anatomy of the Latent Configuration in bodies which are thought to be of uniform structure; especially in things that have a specific character and their parts, as iron, stone; and again in parts of uniform structure in plants and animals, as the root, the leaf, the flower, flesh, blood, and bones. But even in this kind, human industry has not been altogether wanting; for this is the very thing aimed at in the separation of bodies of uniform structure by means of distillations and other modes of analysis; that the complex structure of the compound may be made apparent by bringing together its several homogeneous parts. And this is of use too, and conduces to the object we are seeking; although too often fallacious in its results, because many natures which are in fact newly brought out and superinduced by fire and heat and other modes of solution are taken. to be the effect of separation merely, and to have subsisted in the compound before. And after all, this is but a small part of the work of discovering the true Configuration in the compound body; which Configuration is a thing far more subtle and exact, and such

as the operation of fire rather confounds than brings out and makes distinct.

Therefore a separation and solution of bodies must be effected, not by fire indeed, but by reasoning and true induction, with experiments to aid; and by a comparison with other bodies, and a reduction to simple natures and their Forms, which meet and mix in the compound. In a word we must pass from Vulcan to Minerva, if we intend to bring to light the true textures and configurations of bodies; on which all the occult and, as they are called, specific properties and virtues in things depend; and from which too the rule of every powerful alteration and transformation is derived.

For example, we must inquire what amount of spirit there is in every body, what of tangible essence; and of the spirit, whether it be copious and turgid, or meagre and scarce; whether it be fine or coarse, akin to air or to fire, brisk or sluggish, weak or strong, progressive or retrograde, interrupted or continuous, agreeing with xternal and surrounding objects or disagreeing, &c.

hke manner we must inquire into the tangible ssence (which admits of no fewer differences than Spirit), into its coats, its fibres, its kinds of textMoreover the disposition of the spirit throughcorporeal frame, with its pores, passages, veins aid the rudiments or first essays of the or, fall under the same investigation. But ties also, and I may say on all the dis1. Lent Configuration, a true and clear The primary axioms, which entirely and subtlety.

al

tain

VIII.

Nor shall we thus be led to the doctrine of atoms, which implies the hypothesis of a vacuum and that of the unchangeableness of matter (both false assumptions); we shall be led only to real particles, such as really exist. Nor again is there any reason to be alarmed at the subtlety of the investigation, as if it could not be disentangled; on the contrary, the nearer it approaches to simple natures, the easier and plainer will everything become; the business being transferred from the complicated to the simple; from the incommensurable to the commensurable; from surds to rational quantities; from the infinite and vague to the finite and certain; as in the case of the letters of the alphabet and the notes of music. And inquiries into nature have the best result, when they begin with physics and end in mathematics. Again, let no one be afraid of high numbers or minute fractions. For in dealing with numbers it is as easy to set down or conceive a thousand as one, or the thousandth part of an integer as an integer itself.

IX.

From the two kinds of axioms which have been spoken of, arises a just division of philosophy and the sciences; taking the received terms (which come nearest to express the thing) in a sense agreeable to my own views. Thus, let the investigation of Forms, which are (in the eye of reason at least, and in their essential law) eternal and immutable, constitute Metaphysics; and let the investigation of the Efficient Cause, and of Matter, and of the Latent Process, and

the Latent Configuration (all of which have reference to the common and ordinary course of nature, not to her eternal and fundamental laws) constitute Physics. And to these let there be subordinate two practical divisions: to Physics, Mechanics; to Metaphysics, what (in a purer sense of the word) I call Magic, on account of the broadness of the ways it moves in, and its greater command over nature.

X.

Having thus set up the mark of knowledge, we must go on to precepts, and that in the most direct and obvious order. Now my directions for the interpretation of nature embrace two generic divisions; the one how to educe and form axioms from experience; the other how to deduce and derive new experiments from axioms. The former again is divided into three ministrations; a ministration to the sense, a ministration to the memory, and a ministration to the mind or reason.

For first of all we must prepare a Natural and Experimental History, sufficient and good; and this is the foundation of all; for we are not to imagine or suppose, but to discover, what nature does or may be made to do.

But natural and experimental history is so various and diffuse, that it confounds and distracts the understanding, unless it be ranged and presented to view in a suitable order. We must therefore form Tables and Arrangements of Instances, in such a method and order that the understanding may be able to deal with them.

And even when this is done, still the understanding, if left to itself and its own spontaneous movements, is