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On a given body to generate and superinduce a new nature or new natures, is the work and aim of Human Power. Of a given nature to discover the form, or true specific difference, or nature-engendering nature, or source of emanation (for these are the terms which come nearest to a description of the thing), is the work and aim of Human Knowledge. Subordinate to these primary works are two others that are secondary and of inferior mark; to the former, the transformation of concrete bodies, so far as this is possible; to the latter, the discovery, in every case of generation and motion, of the latent process carried on from the manifest efficient and the manifest material to the form which is engendered; and in like manner the discovery of the latent configuration of bodies at rest and not in motion.


In what an ill condition human knowledge is at the present time, is apparent even from the commonly received maxims. It is a correct position that " true knowledge is knowledge by causes." And causes again are not improperly distributed into four kinds; the material, the formal, the efficient, and the final. But of these the final cause rather corrupts than advances the sciences, except such as have to do with human action. The discovery of the formal is despaired of. The efficient and the material (as they are investigated and received, that is, as remote causes, without reference to the latent process leading to the form) are but slight and superficial, and contribute little, if anything, to true and active science. Nor have I forgotten that in a former passage I noted and corrected as an error of the human mind the opinion that Forms give existence. For though in nature nothing really exists beside individual bodies, performing pure individual acts according to a fixed law, yet in philosophy this very law, and the investigation, discovery, and explanation of it, is the foundation as well of knowledge as of operation. And it is this law, with its clauses, that I mean when I speak of Forms; a name which I the rather adopt because it has grown into use and become familiar.


If a man be acquainted with the cause of any nature (as whiteness or heat) in certain subjects only, his knowledge is imperfect; and if he be able to superinduce an effect on certain substances only (of those susceptible of such effect), his power is in like manner imperfect. Now if a man's knowledge be confined to the efficient and material causes (which are unstable causes, and merely vehicles, or causes which convey the form in certain cases) he may arrive at new discoveries in reference to substances in some degree similar to one another, and selected beforehand; but he does not touch the deeper boundaries of things. But whosoever is acquainted with Forms, embraces the unity of nature in substances the most unlike; and is able therefore to detect and bring to light things never yet done, and such as neither the vicissitudes of nature, nor industry in experimenting, nor accident itself, would ever have brought into act, and which would never have occurred to the thought of man. From the discovery of Forms therefore results truth in speculation and freedom in operation.


Although the roads to human power and to human knowledge lie close together, and are nearly the same, nevertheless on account of the pernicious and inveterate habit of dwelling 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

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