PART II.

SECT. I.

Particular APHORISMS for Interpreting NATURE: or, the Means of Enlarging the HUMAN POWER and KNOWLEDGE, by the Difcovery of FORMS.

I. (1.)

APHORISM I.

IS the Office, and End, of the human Power, to gene- The Office of rate, or fuperinduce, a new Nature, or Natures, the human upon a Body affign'd: and, (2.) the Office, and Power, and Knowledge. End, of the human Knowledge, to discover the Form of a Nature affign'd; that is, its real Difference, naturizing Nature, Law, or the Fountain from whence it flows; which are Terms we ufe, in order to give fome tolerable Notion of our Meaning. And, fubfervient to these two primary Works, there are two other fecondary ones, of inferior

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a For a fuller Notion of Forms, fee below, Aph. 2, 17, 20. and Sect. II. Aph. 23, 27, &c. But, to render this Aphorifm more clear and intelligible; we may turn it thus. Upon a given Bafis of Matter, to form, or introduce, a new Nature, in all poffible Cafes, is the Ufe and Ex"ercife of our Powers; and to difcover the Causes of the Effects in all Subjects, is the Ufe "and Exercife of our Knowledge: which are two coincident Intentions; and, in Effect, the fame. For what, in Speculation, appears to be th. Caufe; is, in Practice, the Means of "Action; and directs us in the performing the Thing. Thus, for Example, upon finding that "the specific and determinate Virtues, or Taftes and Odours of certain aromatic Plants, refide "in their Effential Oils; we are hence directed to obtain these Oils, in order to procure the "peculiar Virtues, Taftes, and Odours of fuch Plants. And thus the Cafe holds univerfally; as will more fully appear hereafter." See below, Aph. 3, 4, 11, 12, &c.

Caufes of four

Kinds.

Confideration thus, (1.) to the former belongs the Transformation of Concretes, from one Thing into another, through all poffible Variety; and, (2.) to the latter, the Discovery of the latent Process in every Generation and Motion, as it is continued from the manifeft Efficient, and the manifeft Matter, up to the giving of the Form; and, in like manner, there belongs to it the Discovery of the concealed Structure of quiefcent Bodies, or Bodies that are not in Motion b.

APHORISM II.

2. How inadequate and unfuccefsful that human Knowledge is, which we have at present in Ufe, may appear from the Things commonly afferted. 'Tis certain, that true Knowledge, is the Knowledge of Caufes. Now we may properly make four Kinds of Caufes; viz. (1.) the Matter; (2.) the Form'; (3.) the Efficient; and, (4.) the End. But the latter, or final Caufe, is fo far from being ferviceable, that it corrupts the Sciences; unless it be reftrained to human Actions. The Discovery of Forms, is held defperate; and the efficient and material Caufes, in the manner they are at prefent fought after and admitted, (viz. the remote Efficient, and the remote material Caufes, without the Knowledge of the latent Process up to the Form,) are trifling and fuperficial Things; that fcarce at all contribute to real, and effective Knowledge. 'Tis true, we above noted and corrected the Error of the Mind, in attributing the Effences of Things to Forms: but altho' in Nature, nothing really exifts befides individual Bodies, that perform individual Actions, by a Law; yet in Doctrine, this Law itfelf, the Enquiry into it, with the Difcovery and Explanation thereof, is Forms, what. the Foundation as well of Knowledge, as of Works: and 'tis this Law, and its Parts, that we understand by the name of Forms; efpecially as the Term already prevails, and is grown familiar.

The Know

APHORISM III.

3. He who knows the Caufe of any Nature, as, for Inftance, that of ledge of Forms Heat, or Whitenefs, in certain Subjects only, has an imperfect Knowledge; leads to great he who can produce an Effect upon certain Matters only, among those Discoveries. fufceptible thereof, has, in like manner, an imperfect Power; and he

who

b The prefet Sett of Aphorifms will require a confiderable Degree of Attention; and fhould be read in the manner of Mathematical Demonstrations.

Which are seldom found, upon farther Enquiry, to be derived from their Causes; fo that they frequently fail, when ufed as Rules of Practice. See the First Part, paflim.

See Vol. I. p. 83, 84, &'c.

See above, Aph. 51.

f By the Word Forms, therefore, we are to understand a full and clear Knowledge of the Law, Procedure, or Means of Nature, in producing Effects. This Notion will, however, be farther improved and explained hereafter. See below, Aph. 17, 20.

8 The Author every where endeavours, as much as poffible, to retain the ancient Terms; tho' he conveys new Meanings under them; as judging it beft to innovate, like Time, by Degrees.

who knows only the efficient and material Caufes", which are unstable, and, in fome Cafes, no more than Vehicles, or Caufes that carry the Form; may arrive at new Inventions in a Subject fomewhat fimilar and prepared; tho' he cannot remove the Boundaries of Things that are deeper fixed: but he who understands Forms, will perceive the Unity i of Nature in the most diffimilar Cafes; and may therefore difcover and produce fuch Things as have not hitherto appeared; or fuch as neither the Viciffitude of Nature, nor the Industry of Experimenting, nor Chance itfelf, could ever have brought into being: nor would they otherwife have entered the Thoughts of Men *. So that Juftnefs of Theory, or Contemplation, and Freedom of Practice, or Operation, depend upon the Discovery of Forms.

APHORISM IV.

4. Altho' the human Power, and human Knowledge, are nearly allied, Practice to and, in a manner the fame; yet by reafon of the pernicious and inve- govern Theory. terate Cuftom of dwelling in abftract Notions, 'tis abundantly the fafeft Way to begin and build up the Sciences, from thofe Foundations which are laid in order to Practice, fo as to let this mark out, and determine the Theory. We fhall, therefore, here examine what Kind of Rule, Direction, or Leading, a Man would principally wish for, in order to fuperinduce an affigned Nature upon a given Body.

h See Aph. 2. of this Part.

i Viz. The Uniformity, or rather the Identity, or Sameness, of Nature; for by the Suppofition, Forms are the Laws of Nature; according to which fhe conftantly acts; that is, ever in one and the fame manner: fo that a Knowledge of Forms is a Knowledge of the Unity, Identity, or what may be called the Manner of Nature.

In another Place, the Author has broke this Aphorifm into Parts; which may render it more intelligible; viz.

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"He who understands the Caufe of any Nature in certain Subjects only, has but an imperfect Knowledge; as he who can produce an Effect only in one certain Matter, of all those fufceptible thereof, has but an imperfect Power.

2. "He who understands efficient and material Caufes, is thence inftructed how to com"pound, divide, transfer, or produce, and even proceed to new Difcoveries, in Subjects of a "fomewhat fimilar and difpofed Matter; but cannot by this Means alter the deep fixed Li"mits of Things.

3." He who understands the Caufes of any Nature but in certain Subjects, knows only "the efficient, or material Caufes, which are unftable Things; and no more than Vehicles of Caufes, wherein the Form refides: but he who understands the Uniformity of Nature, in very "different Kinds of Subjects, has a Knowledge of the Forms of Things.

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4." He who understands Forms, will difcover and produce fuch Things as are hitherto "unknown, and unproduced; and fuch as neither the Revolutions and Changes of Nature, nor Experience, would ever have manifested; nor the Thoughts of Men ever otherwife have "conceived.

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5. "The Way and Perfection of Truth and Power is the fame; viz. the Discovery of Forms; upon which enfues both a juft Theory, and an unlimited Practice. And hence it appears, that the Perfection of human Knowledge, both fpeculative and practical, is the Knowledge of Forms. For to contemplate the Procefs of Nature in her Works, is a juft Theory, that "leads to a perfect Practice." No Wonder, therefore, if the Discovery of Forms be the fole Bufinefs of this Second Part of the Novum Organum.

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VOL. II.

Iii

5. Thus

The Properties 5. Thus if any one fhould defire to fuperinduce upon Silver the yellow of a good Rule Colour of Gold, and to increase its fpecific Gravity, or to fuperinduce for Practice. Transparency upon an opaque Stone; Malleability upon Glass; Vegeta

The Precept for a perfect Rule of Pra

ice.

tion upon a Body not of the vegetable Kind, &c. he would, doubtlefs, defire to be fhewn, (1.) fome Way that fhould not fruftrate his Labour, or fail him upon the Trial. (2.) He would defire fuch a Method as fhould not tie him down, or confine him to the Ufe of certain determinate Means, and particular Ways of Working; because he might, perhaps, be unprovided herein; or not have the Power and Convenience of procuring the neceffary Helps: And if there were other Methods, within his Power, befides that delivered in the Rule, for fuperinducing fuch a Nature, that he might not be excluded their Ufe, thro' the Limitation, or Narrowness of his Rule; and so not receive the Benefit of thofe Methods. (3.) He would wish to be fhewn fomething lefs difficult than the Operation he enquires after; and fuch as might approach nearer to Practice.

6. The Precept, therefore, for a true and perfect practical Rule, is, that the Rule be fure, unrestrained to particular Means or Expedients; and dispose or lead directly to Action: and this is the fame Thing with the Discovery of a real Form. For, the Form of any Nature, is fuch, that where it is, the given Nature muft infallibly be: The Form, therefore, is perpetually prefent, when that Nature is prefent; afcertains it univerfally, and accompanies it every where. Again, this Form is fuch, that when removed, the given Nature infallibly vanishes: Therefore the Form is perpetually wanting, when that Nature is wanting; and thus confirms its Prefence, or Abfence; and goes and comes with that Nature alone. Laftly, a true Form", is fuch as can deduce a given Nature from fome effential Property", which refides in many Things; and is more intiThe Precept mately known, or linked to Nature, than the Form itself. The Precept, for a true and therefore, for a true and perfect Theoretical Axiom is, to find another Ñaperfect theoreture, that may be convertible with the Nature affigned; yet limit the more common Nature, like a true Genus °. These two Precepts, the former whereof is practical, and the latter fpeculative, are one and the fame Thing; and fo what proves most useful in Practice, is alfo perfectly juft in Theory. APHORISM

tical Axiom.

m Viz. A Knowledge of Nature's Means, in producing any Effect. See Aph. 3. of this Part.

" To find this Property, therefore, readily difpofes and leads to Practice, by fingling out one particular Property, whereon the reft depend; inftead of purfuing a great many. Thus, it fhould fcem, that if any Matter could be made as ponderous as Gold, it would become Gold; or if any Matter could be made as hard and refplendent as the Diamond, it would become Diamond, &c.

So, for Example, by enquiring into the Form of Heat, a particular fhuddering Motion among the fmall Parts of Bodies, feems the convertible Nature, or Form, that, like a true Genus, limits the more common Nature of Heat. See below, Apb. 15, 16 17, 18, &. but particularly, Aph. 20 (3) and (4)

P See Part I. Aph. 3.

The Meaning is, that to gain the best practical Rules, we must discover the Forms of Things that Forms are Rules; and Theory and Practice the fame Thing. The following Aphorifms will add more Light hereto. Sec in particular, Aph. 9.

APHORISM V.

7. But the Rule, or Axiom, for the Tranfimutation of Bodies, is of two Axiom for the Kinds. The first, regards a Body, as a certain Collection or Combina- Transformation of fimple Natures. Thus, for Example, in Gold, there meet to- tion of Bodies. gether Yellownefs, a determinate Gravity, Malleability to a certain degree, Fixedness in the Fire, a particular Manner of flowing in the Fire, a determinate Way of Solution, &c. which are the fimple Natures in Gold. And, therefore, this Kind of Axiom deduces the Thing from the Forms of fimple Natures. For he who understands Forms, and the Manner of fuperinducing this Yellownefs, Gravity, Ductility, Fixednefs, Faculty of Fufion, Solution, &c. with their particular Degrees, and Proportions, will confider and provide how to join them together in fome Body; fo that a Tranfmutation into Gold fhall follow and this Kind of Operation regards the principal Action. For the Way is the fame of producing any one fimple Nature, as many only Man is more confined and restrained in working where many are required; because of the Difficulty of uniting a Variety of Natures together, which do not easily meet, except in the common and beaten Roads of Nature". And yet this Method of working, which regards fimple Natures, tho' in a concrete Body, may proceed upon fuch Principles as are conftant, eternal and univerfal in Nature; and afford fuch broad Ways to the human Power, as the Mind, in the prefent State of Things, can scarce conceive or reprefent to itself".

8. But the fecond Kind of Axiom, which depends upon difcovering the Second Axiom latent Process, does not proceed by fimple Natures; but by concrete for TranfmuBodies, fuch as they are found in the ordinary Courfe of Nature: Fortation. Example, when Enquiry is made from what Origin, by what Means, and what Procedure, Gold, or any other Metal, or Stone, is generated, from its first fluid Matter, or Rudiments, up to a perfect Mineral: Or, again, by what Process Plants are generated, from the first Concretions of their Juices in the Earth, or from the Seed, to a formed Plant; together with the whole Succeffion of Motion, and the various and continued Endeavours of Nature. Understand the fame of regularly explaining the Production of Animals, from the first Act of Generation; and fo of other Bodies".

See Apb. 1. of this Part.

Or what we commonly call Properties.

See Vol. III. p. 88, 89.

u Viz. As they are united by Nature herfelf; for Example, in Gold, Quickfilver, &c. w There are feveral Attempts of this Kind in the Sylva Sylvarum. See particularly, the Articles Gold, Tranfmutations, &c. But a more perfect History of Nature and Art must be procured, before any fuccefsful Method of this Kind can be formed.

* Viz. The feveral continued Steps, or whole Procedure of Nature, in producing Effects. See below, Aph. 6.

Let an Eye be had all along to the first Aphorifm of this Section; where a Foundation of the Whole is laid.

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9. And