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ought to call those putative principles to account until they are fully established. Then with regard to the first notions of the intellect; there is not one of the impressions taken by the intellect when left to go its own way, but I hold it for suspected, and no way established, until it has submitted to a new trial and a fresh judgment has been thereupon pronounced. And lastly, the information of the sense itself I sift and examine in many ways. For certain it is that the senses deceive; but then at the same time they supply the means of discovering their own errors; only the errors are here, the means of discovery are to seek. The sense fails in two ways. Sometimes it gives no information, sometimes it gives false information. For first, there are very many things which escape the sense, even when best disposed and no way obstructed; by reason either of the subtlety of the whole body, or the minuteness of the parts, or distance of place, or slowness or else swiftness of motion, or familiarity of the object, or other causes. And again when the sense does apprehend a thing its apprehension is not much to be relied upon. For the testimony and information of the sense has reference always to man, not to the universe; and it is a great error to assert that the sense is the measure of things. To meet these difficulties, I have sought on all sides diligently and faithfully to provide helps for the sense—substitutes to supply its failures, rectifications to correct its errors; and this I endeavour to accomplish not so much by instruments as by experiments. For the subtlety of experiments is far greater than that of the sense itself, even when assisted by exquisite instruments; such experiments, I mean, as are skilfully and artificially devised for the express purpose of determining the point in question. To the immediate and proper perception of the sense therefore I do not give much weight; but I contrive that the office of the sense shall be only to judge of the experiment, and that the experiment itself shall judge of the thing. And thus I conceive that I perform the office of a true priest of the sense (from which all knowledge in nature must be sought, unless men mean to go mad) and a not unskilful interpreter of its oracles; and that while others only profess to uphold and cultivate the sense, I do so in fact. Such then are the provisions I make for finding the genuine light of nature and kindling and bringing it to bear. And they would be sufficient of themselves, if the human intellect were even, and like
a fair sheet of paper with no writing on it. But since the minds of men are strangely possessed and beset, so that there is no true and even surface left to reflect the genuine rays of things, it is necessary to seek a remedy for this also.
Now the idols, or phantoms, by which the mind is occupied are either adventitious or innate. The adventitious come into the mind from without; namely, either from the doctrines and sects of philosophers, or from perverse rules of demonstration. But the innate are inherent in the very nature of the intellect, which is far more prone to error than the sense is. For let men please themselves as they will in admiring and almost adoring the human mind, this is certain: that as an uneven mirror distorts the rays of objects according to its own figure and section, so the mind, when it receives impressions of objects through the sense, cannot be trusted to report them truly, but in forming its notions mixes up its own nature with the nature of things.
And as the first two kinds of idols are hard to eradicate, so idols of this last kind cannot be eradicated at all. All that can be done is to point them out, so that this insidious action of the mind may be marked and reproved (else as fast as old errors are destroyed new ones will spring up out of the ill complexion of the mind itself, and so we shall have but a change of errors, and not a clearance); and to lay it down once for all as a fixed and established maxim, that the intellect is not qualified to judge except by means of induction, and induction in its legitimate form. This doctrine then of the expurgation of the intellect to qualify it for dealing with truth, is comprised in three refutations: the refutation of the Philosophies; the refutation of the Demonstrations; and the refutation of the Natural Human Reason. The explanation of which things, and of the true relation between the nature of things and the nature of the mind, is as the strewing and decoration of the bridal chamber of the Mind and the Universe, the Divine Goodness assisting; out of which marriage let us hope (and be this the prayer of the bridal song) there may spring helps to man, and a line and race of inventions that may in some degree subdue and overcome the necessities and miseries of humanity. This is the second part of the work.
But I design not only to indicate and mark out the ways, but also to enter them. And therefore the third part of the work embraces the Phenomena of the Universe; that is to say, experience of every kind, and such a natural history as may serve for a foundation to build philosophy upon. For a good method of demonstration or form of interpreting nature may keep the mind from going astray or stumbling, but it is not any excellence of method that can supply it with the material of knowledge. Those however who aspire not to guess and divine, but to discover and know; who propose not to devise mimic and fabulous worlds of their own, but to examine and dissect the nature of this very world itself; must go to facts themselves for everything. Nor can the place of this labour and search and worldwide perambulation be supplied by any genius or meditation or argumentation; no, not if all men's wits could meet in one. This therefore we must have, or the business must be for ever abandoned. But up to this day such has been the condition of men in this matter, that it is no wonder if nature will not give herself into their hands. For first, the information of the sense itself, sometimes failing, sometimes false; observation, careless, irregular, and led by chance; tradition, vain and fed on rumour; practice, slavishly bent upon its work; experiment, blind, stupid, vague, and prematurely broken off; lastly, natural history trivial and poor; —all these have contributed to supply the understanding with very bad materials for philosophy and the sciences. Then an attempt is made to mend the matter by a preposterous subtlety and winnowing of argument. But this comes too late, the case being already past remedy; and is far from setting the business right or sifting away the errors. The only hope therefore of any greater increase or progress lies in a reconstruction of the sciences. Of this reconstruction the foundation must be laid in natural history, and that of a new kind and gathered on a new principle. For it is in vain that you polish the mirror if there are no images to be reflected; and it is as necessary that the intellect should be supplied with fit matter to work upon, as with safeguards to guide its working. But my history differs from that in use (as my logic does) in many things, in end and office, in mass and composition, in subtlety, in selection also and setting forth, with a view to the operations which are to follow. For first, the object of the natural history which I propose
is not so much to delight with variety of matter or to help with present use of experiments, as to give light to the discovery of causes and supply a suckling philosophy with its first food. For though it be true that I am principally in pursuit of works and the active department of the sciences, yet I wait for harvest-time, and do not attempt to mow the moss or to reap the green corn. For I well know that axioms once rightly discovered will carry whole troops of works along with them, and produce them, not here and there one, but in clusters. And that unseasonable and puerile hurry to snatch by way of earnest at the first works which come within reach, I utterly condemn and reject, as an Atalanta's apple that hinders the race. Such then is the office of this natural history of mine. Next, with regard to the mass and composition of it: I mean it to be a history not only of nature free and at large (when she is left to her own course and does her work her own way), such as that of the heavenly bodies, meteors, earth and sea, minerals, plants, animals, but much more of nature under constraint and vexed ; that is to say, when by art and the hand of man she is forced out of her natural state, and squeezed and moulded. Therefore I set down at length all experiments of the mechanical arts, of the operative part of the liberal arts, of the many crafts which have not yet grown into arts properly so called, so far as I have been able to examine them and as they conduce to the end in view. Nay (to say the plain truth) I do in fact (low and vulgar as men may think it) count more upon this part both for helps and safeguards than upon the other; seeing that the nature of things betrays itself more readily under the vexations of art than in its natural freedom. Nor do I confine the history to Bodies; but I have thought it my duty besides to make a separate history of such Virtues as may be considered cardinal in nature. I mean those original passions or desires of matter which constitute the primary elements of nature; such as Dense and Rare, Hot and Cold, Solid and Fluid, Heavy and Light, and several others. Then again, to speak of subtlety: I seek out and get together a kind of experiments much subtler and simpler than those which occur accidentally. For I drag into light many things which no one who was not proceeding by a regular and certain way to the discovery of causes would have thought of inquiring after; being indeed in themselves of no great use; which shows that they were not sought for on their own account; but having just the same relation to things and works which the letters of the alphabet have to speech and words — which, though in themselves useless, are the elements of which all discourse is made up. Further, in the selection of the relations and experiments I conceive I have been a more cautious purveyor than those who have hitherto dealt with natural history. For I admit nothing but on the faith of eyes, or at least of careful and severe examination; so that nothing is exaggerated for wonder's sake, but what I state is sound and without mixture of fables or vanity. All received or current falsehoods also (which by strange negligence have been allowed for many ages to prevail and become established) I proscribe and brand by name; that the sciences may be no more troubled with them. For it has been well observed that the fables and superstitions and follies which nurses instil into children do serious injury to their minds; and the same consideration makes me anxious, having the management of the childhood as it were of philosophy in its course of natural history, not to let it accustom itself in the beginning to any vanity. Moreover, whenever I come to a new experiment of any subtlety (though it be in my own opinion certain and approved), I nevertheless subjoin a clear account of the manner in which I made it; that men knowing exactly how each point was made out, may see whether there be any error connected with it, and may arouse themselves to devise proofs more trustworthy and exquisite, if such can be found; and finally, I interpose everywhere admonitions and scruples and cautions, with a religious care to eject, repress, and as it were exorcise every kind of phantasm. Lastly, knowing how much the sight of man's mind is distracted by experience and history, and how hard it is at the first (especially for minds either tender or preoccupied) to become familiar with nature, I not unfrequently subjoin observations of my own, being as the first offers, inclinations, and as it were glances of history towards philosophy; both by way of an assurance to men that they will not be kept for ever tossing on the waves of experience, and also that when the time comes for the intellect to begin its work, it may find everything the more ready. By such a natural history then as I have