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on abstractions, it is safer to begin and raise the sciences from those foundations which have relation to practice, and to let the active part itself be as the seal which prints and determines the contemplative counterpart. We must therefore consider, if a man wanted to generate and superinduce any nature upon a given body, what kind of rule or direction or guidance he would most wish for, and express the same in the simplest and least abstruse language. For instance, if a man wishes to superinduce upon silver the yellow colour of gold or an increase of weight (observing the laws of matter), or transparency on an opaque stone, or tenacity on glass, or vegetation on some substance that is not vegetable, we must consider, I say, what kind of rule or guidance he would most desire. And in the first place, he will undoubtedly wish to be directed to something which will not deceive him in the result, nor fail him in the trial. Secondly, he will wish for such a rule as shall not tie him down to certain means and particular modes of operation. For perhaps he may not have those means, nor be able conveniently to procure them. And if there be other means and other methods for producing the required nature (beside the one prescribed) these may perhaps be within his reach; and yet he shall be excluded by the narrowness of the rule, and get no good from them. Thirdly, he will desire something to be shown him, which is not as difficult as the thing proposed to be done, but comes nearer to practice. For a true and perfect rule of operation then the direction will be that it be certain, free, and disposing or leading to action. And this is the same thing with the discovery of the true Form. For the Form of a nature is such, that given the Form the nature infallibly follows. Therefore it is always present when the nature is present, and universally implies it, and is constantly inherent in it. Again, the Form is such, that if it be taken away the nature infallibly vanishes. Therefore it is always absent when the nature is absent, and implies its absence, and inheres in nothing else. Lastly, the true Form is such that it deduces the given nature from some source of being which is inherent in more natures, and which is better known in the natural order of things than the Form itself. For a true and perfect axiom of knowledge then the direction and precept will be, that another nature be discovered which is convertible with the given nature, and yet is a limitation of a more general nature, as of a true and real genus. Now these two directions, the one active the other contemplative, are one and the same thing; and what in operation is most useful, that in knowledge is most true. V.

The rule or axiom for the transformation of bodies is of two kinds. The first regards a body as a troop or collection of simple natures. In gold, for example, the following properties meet. It is yellow in colour; heavy up to a certain weight; malleable or ductile to a certain degree of extension; it is not volatile, and loses none of its substance by the action of fire; it turns into a liquid with a certain degree of fluidity; it is separated and dissolved by particular means; and so on for the other natures which meet in gold. This kind of axiom, therefore, deduces the thing from the forms of simple natures. For he who knows the forms of yellow, weight, ductility, fixity, fluidity, solution, and so on, and the methods for superinducing them, and their gradations and modes, will make it his care to have them joined together in some body, whence may follow the transformation of that body into gold. And this kind of operation pertains to the first kind of action. For the principle of generating some one simple nature is the same as that of generating many; only that a man is more fettered and tied down in operation, if more are required, by reason of the difficulty of combining into one so many natures; which do not readily meet, except in the beaten and ordinary paths of nature. It must be said however that this mode of operation (which looks to simple natures though in a compound body) proceeds from what in nature is constant and eternal and universal, and opens broad roads to human power, such as (in the present state of things) human thought can scarcely comprehend or anticipate.

The second kind of axiom, which is concerned with the discovery of the latent process, proceeds not by simple natures, but by compound bodies, as they are found in nature in its ordinary course. As, for instance, when inquiry is made, from what beginnings, and by what method and by what process, gold or any other metal or stone is generated, from its first menstrua and rudiments up to the perfect mineral; or in like manner by what process herbs are generated, from the first concretion of juices in the ground or from seeds up to the formed plant, with all the successive motions and diverse and

continued efforts of nature. So also in the inquiry concerning the process of development in the generation of animals, from coition to birth; and in like manner of other bodies.

It is not however only to the generations of bodies that this investigation extends, but also to other motions and operations of nature. As, for instance, when inquiry is made concerning the whole course and continued action of nutrition, from the first reception of the food to its complete assimilation; or again, concerning the voluntary motion of animals, from the first impression on the imagination and the continued efforts of the spirit up to the bendings and movements of the limbs; or concerning the motion of the tongue and lips and other instruments, and the changes through which it passes till it comes to the utterance of articulate sounds. For these inquiries also relate to natures concrete or combined into one structure, and have regard to what may be called particular and special habits of nature, not to her fundamental and universal laws which constitute Forms. And yet it must be confessed that this plan appears to be readier and to lie nearer at hand and to give more ground for hope than the primary one.

In like manner the operative which answers to this speculative part, starting from the ordinary incidents of nature, extends its operation to things immediately adjoining, or at least not far removed. But as for any profound and radical operations on nature, they depend entirely on the primary axioms. And in those things too where man has no means of operating, but only of knowing, as in the heavenly bodies (for these he cannot operate upon or change or transform), the investigation of the fact itself or truth of the thing, no less than the knowledge of the causes and consents, must come from those primary and catholic axioms concerning simple natures; such as the nature of spontaneous rotation, of attraction or magnetism, and of many others which are of a more general form than the heavenly bodies themselves. For let no one hope to decide the question whether it is the earth or heaven that really revolves in the diurnal motion, until he has first comprehended the nature of spontaneous rotation.


But this Latent Process, of which I speak, is quite another thing than men, preoccupied as their minds now are, will easily conceive. For what I understand by it is not certain measures or signs or successive steps of process in bodies, which can be seen; but a process 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.


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 external and surrounding objects or disagreeing, &c. In like manner we must inquire into the tangible essence (which admits of no fewer differences than the spirit), into its coats, its fibres, its kinds of texture. Moreover the disposition of the spirit throughout the corporeal frame, . with its pores, passages, veins and cells, and the rudiments or first essays of the organised body, fall under the same investi

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