(1) The first of these is the extreme affecting of two extremities1: the one antiquity2, the other novelty; wherein it seemeth the children of time do take after the nature and malice3 of the father. For as he devoureth his children, so one of them seeketh to devour4 and suppress the other; while antiquity envieth there should be new additions, and novelty cannot be content to add but it must deface; surely the advice of the prophet is the true direction in this matter, State super vias antiquas, et videte quaenam sit via recta et bona et ambulate in ea. Antiquity deserveth that reverence5, that men should make a stand thereupon and discover what is the best way; but when the discovery is well taken, then to make progression. And to speak truly, Antiquitas saeculi juventus mundi. These times are the ancient times, when the world is ancient, and not those which we account ancient ordine retrogrado, by a computation backward from ourselves.
(2) Another error induced by the former is a distrust that anything should be now to be found out, which the world should have missed and passed over so long time: as if the same objection were to be made to time that Lucian maketh to Jupiter and other the heathen gods; of which he wondereth that they begot6 so many children in old time, and begot none in his time; and asketh whether they were become septuagenary, or whether the law Papia, made against old men’s marriages, had restrained them. So it seemeth men doubt lest time is become past children and generation; wherein contrariwise we see commonly the levity7 and unconstancy of men’s judgments9, which, till a matter be done, wonder that it can be done; and as soon as it is done, wonder again that it was no sooner done: as we see in the expedition of Alexander into Asia, which at first was prejudged as a vast and impossible enterprise; and yet afterwards it pleaseth Livy to make no more of it than this, Nil10 aliud quam bene ausus vana contemnere. And the same happened to Columbus in the western navigation. But in intellectual matters it is much more common, as may be seen in most of the propositions of Euclid; which till they be demonstrate, they seem strange to our assent11; but being demonstrate, our mind accepteth of them by a kind of relation (as the lawyers speak), as if we had known them before.
(3) Another error, that hath also some affinity12 with the former, is a conceit13 that of former opinions or sects14 after variety and examination the best hath still prevailed and suppressed the rest; so as if a man should begin the labour of a new search, he were but like to light upon somewhat formerly15 rejected, and by rejection16 brought into oblivion; as if the multitude, or the wisest for the multitude’s sake, were not ready to give passage rather to that which is popular and superficial than to that which is substantial and profound for the truth is, that time seemeth to be of the nature of a river or stream, which carrieth down to us that which is light and blown up, and sinketh and drowneth that which is weighty and solid.
(4) Another error, of a diverse nature from all the former, is the over-early and peremptory17 reduction of knowledge into arts and methods; from which time commonly sciences receive small or no augmentation. But as young men, when they knit and shape perfectly19, do seldom grow to a further stature20, so knowledge, while it is in aphorisms21 and observations, it is in growth; but when it once is comprehended in exact methods, it may, perchance, be further polished, and illustrate22 and accommodated for use and practice, but it increaseth no more in bulk and substance.
(5) Another error which doth succeed that which we last mentioned is, that after the distribution of particular arts and sciences, men have abandoned universality, or philosophia prima, which cannot but cease and stop all progression. For no perfect discovery can be made upon a flat or a level; neither is it possible to discover the more remote and deeper parts of any science if you stand but upon the level of the same science, and ascend23 not to a higher science.
(6) Another error hath proceeded from too great a reverence, and a kind of adoration24 of the mind and understanding of man; by means whereof, men have withdrawn25 themselves too much from the contemplation of nature, and the observations of experience, and have tumbled up and down in their own reason and conceits26. Upon these intellectualists, which are notwithstanding commonly taken for the most sublime27 and divine philosophers, Heraclitus gave a just censure28, saying:—“Men sought truth in their own little worlds, and not in the great and common world;” for they disdain29 to spell, and so by degrees to read in the volume of God’s works; and contrariwise by continual meditation30 and agitation31 of wit do urge and, as it were, invocate their own spirits to divine and give oracles32 unto them, whereby they are deservedly deluded33.
(7) Another error that hath some connection with this latter is, that men have used to infect their meditations34, opinions, and doctrines35 with some conceits which they have most admired, or some sciences which they have most applied36, and given all things else a tincture according to them, utterly37 untrue and improper38. So hath Plato intermingled his philosophy with theology, and Aristotle with logic39; and the second school of Plato, Proclus and the rest, with the mathematics; for these were the arts which had a kind of primogeniture with them severally. So have the alchemists made a philosophy out of a few experiments of the furnace; and Gilbertus our countryman hath made a philosophy out of the observations of a loadstone. So Cicero, when reciting the several opinions of the nature of the soul, he found a musician that held the soul was but a harmony, saith pleasantly, Hic ab arte sua non recessit, &c. But of these conceits Aristotle speaketh seriously and wisely when he saith, Qui respiciunt ad pauca de facili pronunciant.
(8) Another error is an impatience40 of doubt, and haste to assertion without due and mature suspension of judgment8. For the two ways of contemplation are not unlike the two ways of action commonly spoken of by the ancients: the one plain and smooth in the beginning, and in the end impassable; the other rough and troublesome in the entrance, but after a while fair and even. So it is in contemplation: if a man will begin with certainties, he shall end in doubts; but if he will be content to begin with doubts, he shall end in certainties.
(9) Another error is in the manner of the tradition and delivery of knowledge, which is for the most part magistral and peremptory, and not ingenuous41 and faithful; in a sort as may be soonest believed, and not easiest examined. It is true, that in compendious42 treatises43 for practice that form is not to be disallowed44; but in the true handling of knowledge men ought not to fall either on the one side into the vein45 of Velleius the Epicurean, Nil tam metuens quam ne dubitare aliqua de revideretur: nor, on the other side, into Socrates, his ironical46 doubting of all things; but to propound47 things sincerely with more or less asseveration, as they stand in a man’s own judgment proved more or less.
(10) Other errors there are in the scope that men propound to themselves, whereunto they bend their endeavours; for, whereas the more constant and devote kind of professors of any science ought to propound to themselves to make some additions to their science, they convert their labours to aspire48 to certain second prizes: as to be a profound interpreter or commentor, to be a sharp champion or defender49, to be a methodical compounder or abridger50, and so the patrimony51 of knowledge cometh to be sometimes improved, but seldom augmented52.
(11) But the greatest error of all the rest is the mistaking or misplacing of the last or furthest end of knowledge. For men have entered into a desire of learning and knowledge, sometimes upon a natural curiosity and inquisitive53 appetite; sometimes to entertain their minds with variety and delight; sometimes for ornament54 and reputation; and sometimes to enable them to victory of wit and contradiction; and most times for lucre55 and profession; and seldom sincerely to give a true account of their gift of reason to the benefit and use of men: as if there were sought in knowledge a couch whereupon to rest a searching and restless spirit; or a terrace for a wandering and variable mind to walk up and down with a fair prospect56; or a tower of state, for a proud mind to raise itself upon; or a fort or commanding ground, for strife57 and contention58; or a shop, for profit or sale; and not a rich storehouse for the glory of the Creator and the relief of man’s estate. But this is that which will indeed dignify59 and exalt60 knowledge, if contemplation and action may be more nearly and straitly conjoined and united together than they have been: a conjunction like unto that of the two highest planets, Saturn61, the planet of rest and contemplation; and Jupiter, the planet of civil society and action, howbeit, I do not mean, when I speak of use and action, that end before-mentioned of the applying of knowledge to lucre and profession; for I am not ignorant how much that diverteth and interrupteth the prosecution62 and advancement63 of knowledge, like unto the golden ball thrown before Atalanta, which, while she goeth aside and stoopeth to take up, the race is hindered,
“Declinat cursus, aurumque volubile tollit.” ?
? Stoops in the rice and takes the speeding gold. Ovid. Metam, x. 667.
Neither is my meaning, as was spoken of Socrates, to call philosophy down from heaven to converse64 upon the earth — that is, to leave natural philosophy aside, and to apply knowledge only to manners and policy. But as both heaven and earth do conspire65 and contribute to the use and benefit of man, so the end ought to be, from both philosophies to separate and reject vain speculations66, and whatsoever67 is empty and void, and to preserve and augment18 whatsoever is solid and fruitful; that knowledge may not be as a courtesan, for pleasure and vanity only, or as a bond-woman, to acquire and gain to her master’s use; but as a spouse68, for generation, fruit, and comfort.
(12) Thus have I described and opened, as by a kind of dissection69, those peccant humours (the principal of them) which have not only given impediment to the proficience of learning, but have given also occasion to the traducement70 thereof: wherein, if I have been too plain, it must be remembered, fidelia vulnera amantis, sed dolosa oscula malignantis. This I think I have gained, that I ought to be the better believed in that which I shall say pertaining71 to commendation; because I have proceeded so freely in that which concerneth censure. And yet I have no purpose to enter into a laudative of learning, or to make a hymn72 to the Muses73 (though I am of opinion that it is long since their rites74 were duly celebrated), but my intent is, without varnish75 or amplification76 justly to weigh the dignity of knowledge in the balance with other things, and to take the true value thereof by testimonies77 and arguments, divine and human.
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extremities
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| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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begot
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| v.为…之生父( beget的过去式 )；产生，引起 | |
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levity
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| n.轻率，轻浮，不稳定，多变 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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nil
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| n.无，全无，零 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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affinity
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| n.亲和力，密切关系 | |
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conceit
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| n.自负，自高自大 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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formerly
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| adv.从前，以前 | |
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rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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peremptory
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| adj.紧急的，专横的，断然的 | |
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augment
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| vt.(使)增大，增加，增长，扩张 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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aphorisms
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| 格言，警句( aphorism的名词复数 ) | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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adoration
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| n.爱慕，崇拜 | |
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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conceits
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| 高傲( conceit的名词复数 )； 自以为； 巧妙的词语； 别出心裁的比喻 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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censure
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| v./n.责备；非难；责难 | |
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disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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deluded
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| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
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meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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applied
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| adj.应用的；v.应用，适用 | |
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utterly
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| adv.完全地，绝对地 | |
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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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impatience
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| n.不耐烦，急躁 | |
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ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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compendious
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| adj.简要的，精简的 | |
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treatises
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| n.专题著作，专题论文，专著( treatise的名词复数 ) | |
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disallowed
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| v.不承认（某事物）有效( disallow的过去式和过去分词 )；不接受；不准；驳回 | |
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vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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ironical
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| adj.讽刺的，冷嘲的 | |
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propound
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| v.提出 | |
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aspire
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| vi.(to，after)渴望，追求，有志于 | |
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defender
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| n.保卫者，拥护者，辩护人 | |
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abridger
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patrimony
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| n.世袭财产，继承物 | |
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Augmented
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| adj.增音的 动词augment的过去式和过去分词形式 | |
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inquisitive
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| adj.求知欲强的，好奇的，好寻根究底的 | |
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ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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lucre
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| n.金钱，财富 | |
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prospect
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| n.前景，前途；景色，视野 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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contention
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| n.争论，争辩，论战；论点，主张 | |
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dignify
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| vt.使有尊严；使崇高；给增光 | |
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exalt
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| v.赞扬，歌颂，晋升，提升 | |
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Saturn
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| n.农神，土星 | |
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prosecution
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| n.起诉，告发，检举，执行，经营 | |
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advancement
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| n.前进，促进，提升 | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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conspire
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| v.密谋，（事件等）巧合，共同导致 | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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spouse
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| n.配偶(指夫或妻) | |
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dissection
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| n.分析；解剖 | |
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traducement
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| n.诽谤，中伤 | |
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pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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hymn
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| n.赞美诗，圣歌，颂歌 | |
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muses
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| v.沉思，冥想( muse的第三人称单数 )；沉思自语说（某事） | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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varnish
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| n.清漆；v.上清漆；粉饰 | |
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amplification
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| n.扩大，发挥 | |
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testimonies
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| （法庭上证人的）证词( testimony的名词复数 )； 证明，证据 | |
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