(1) The parts of human learning have reference to the three parts of man’s understanding, which is the seat of learning: history to his memory, poesy to his imagination, and philosophy to his reason. Divine learning receiveth the same distribution; for, the spirit of man is the same, though the revelation of oracle1 and sense be diverse. So as theology consisteth also of history of the Church; of parables3, which is divine poesy; and of holy doctrine4 or precept5. For as for that part which seemeth supernumerary, which is prophecy, it is but divine history, which hath that prerogative6 over human, as the narration7 may be before the fact as well as after.
(2) History is natural, civil, ecclesiastical, and literary; whereof the first three I allow as extant, the fourth I note as deficient8. For no man hath propounded9 to himself the general state of learning to be described and represented from age to age, as many have done the works of Nature, and the state, civil and ecclesiastical; without which the history of the world seemeth to me to be as the statue of Polyphemus with his eye out, that part being wanting which doth most show the spirit and life of the person. And yet I am not ignorant that in divers2 particular sciences, as of the jurisconsults, the mathematicians10, the rhetoricians, the philosophers, there are set down some small memorials of the schools, authors, and books; and so likewise some barren relations touching11 the invention of arts or usages. But a just story of learning, containing the antiquities12 and originals of knowledges and their sects13, their inventions, their traditions, their diverse administrations and managings, their flourishings, their oppositions14, decays, depressions, oblivions, removes, with the causes and occasions of them, and all other events concerning learning, throughout the ages of the world, I may truly affirm to be wanting; the use and end of which work I do not so much design for curiosity or satisfaction of those that are the lovers of learning, but chiefly for a more serious and grave purpose, which is this in few words, that it will make learned men wise in the use and administration of learning. For it is not Saint Augustine’s nor Saint Ambrose’s works that will make so wise a divine as ecclesiastical history thoroughly15 read and observed, and the same reason is of learning.
(3) History of Nature is of three sorts; of Nature in course, of Nature erring16 or varying, and of Nature altered or wrought17; that is, history of creatures, history of marvels18, and history of arts. The first of these no doubt is extant, and that in good perfection; the two latter are bandied so weakly and unprofitably as I am moved to note them as deficient. For I find no sufficient or competent collection of the works of Nature which have a digression and deflexion from the ordinary course of generations, productions, and motions; whether they be singularities of place and region, or the strange events of time and chance, or the effects of yet unknown properties, or the instances of exception to general kinds. It is true I find a number of books of fabulous19 experiments and secrets, and frivolous20 impostures for pleasure and strangeness; but a substantial and severe collection of the heteroclites or irregulars of Nature, well examined and described, I find not, specially21 not with due rejection22 of fables23 and popular errors. For as things now are, if an untruth in Nature be once on foot, what by reason of the neglect of examination, and countenance24 of antiquity25, and what by reason of the use of the opinion in similitudes and ornaments26 of speech, it is never called down.
(4) The use of this work, honoured with a precedent27 in Aristotle, is nothing less than to give contentment to the appetite of curious and vain wits, as the manner of Mirabilaries is to do; but for two reasons, both of great weight: the one to correct the partiality of axioms and opinions, which are commonly framed only upon common and familiar examples; the other because from the wonders of Nature is the nearest intelligence and passage towards the wonders of art, for it is no more but by following and, as it were, hounding Nature in her wanderings, to be able to lead her afterwards to the same place again. Neither am I of opinion, in this history of marvels, that superstitious28 narrations29 of sorceries, witchcrafts, dreams, divinations, and the like, where there is an assurance and clear evidence of the fact, be altogether excluded. For it is not yet known in what cases and how far effects attributed to superstition30 do participate of natural causes; and, therefore, howsoever the practice of such things is to be condemned31, yet from the speculation32 and consideration of them light may be taken, not only for the discerning of the offences, but for the further disclosing of Nature. Neither ought a man to make scruple33 of entering into these things for inquisition of truth, as your Majesty34 hath showed in your own example, who, with the two clear eyes of religion and natural philosophy, have looked deeply and wisely into these shadows, and yet proved yourself to be of the nature of the sun, which passeth through pollutions and itself remains35 as pure as before. But this I hold fit, that these narrations, which have mixture with superstition, be sorted by themselves, and not to be mingled36 with the narrations which are merely and sincerely natural. But as for the narrations touching the prodigies37 and miracles of religions, they are either not true or not natural; and, therefore, impertinent for the story of Nature.
(5) For history of Nature, wrought or mechanical, I find some collections made of agriculture, and likewise of manual arts; but commonly with a rejection of experiments familiar and vulgar; for it is esteemed38 a kind of dishonour39 unto learning to descend40 to inquiry41 or meditation42 upon matters mechanical, except they be such as may be thought secrets, rarities, and special subtleties43; which humour of vain and supercilious44 arrogancy is justly derided45 in Plato, where he brings in Hippias, a vaunting sophist, disputing with Socrates, a true and unfeigned inquisitor of truth; where, the subject being touching beauty, Socrates, after his wandering manner of inductions46, put first an example of a fair virgin47, and then of a fair horse, and then of a fair pot well glazed48, whereat Hippias was offended, and said, “More than for courtesy’s sake, he did think much to dispute with any that did allege49 such base and sordid50 instances.” Whereunto Socrates answereth, “You have reason, and it becomes you well, being a man so trim in your vestments,” &c., and so goeth on in an irony51. But the truth is, they be not the highest instances that give the securest information, as may be well expressed in the tale so common of the philosopher that, while he gazed upwards52 to the stars, fell into the water; for if he had looked down he might have seen the stars in the water, but looking aloft he could not see the water in the stars. So it cometh often to pass that mean and small things discover great, better than great can discover the small; and therefore Aristotle noteth well, “That the nature of everything is best seen in his smallest portions.” And for that cause he inquireth the nature of a commonwealth53, first in a family, and the simple conjugations of man and wife, parent and child, master and servant, which are in every cottage. Even so likewise the nature of this great city of the world, and the policy thereof, must be first sought in mean concordances and small portions. So we see how that secret of Nature, of the turning of iron touched with the loadstone towards the north, was found out in needles of iron, not in bars of iron.
(6) But if my judgment54 be of any weight, the use of history mechanical is of all others the most radical55 and fundamental towards natural philosophy; such natural philosophy as shall not vanish in the fume56 of subtle, sublime57, or delectable58 speculation, but such as shall be operative to the endowment and benefit of man’s life. For it will not only minister and suggest for the present many ingenious practices in all trades, by a connection and transferring of the observations of one art to the use of another, when the experiences of several mysteries shall fall under the consideration of one man’s mind; but further, it will give a more true and real illumination concerning causes and axioms than is hitherto attained59. For like as a man’s disposition60 is never well known till he be crossed, nor Proteus ever changed shapes till he was straitened and held fast; so the passages and variations of nature cannot appear so fully61 in the liberty of nature as in the trials and vexations of art.
1 oracle | |
n.神谕,神谕处,预言 | |
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2 divers | |
adj.不同的;种种的 | |
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3 parables | |
n.(圣经中的)寓言故事( parable的名词复数 ) | |
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4 doctrine | |
n.教义;主义;学说 | |
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5 precept | |
n.戒律;格言 | |
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6 prerogative | |
n.特权 | |
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7 narration | |
n.讲述,叙述;故事;记叙体 | |
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8 deficient | |
adj.不足的,不充份的,有缺陷的 | |
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9 propounded | |
v.提出(问题、计划等)供考虑[讨论],提议( propound的过去式和过去分词 ) | |
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10 mathematicians | |
数学家( mathematician的名词复数 ) | |
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11 touching | |
adj.动人的,使人感伤的 | |
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12 antiquities | |
n.古老( antiquity的名词复数 );古迹;古人们;古代的风俗习惯 | |
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13 sects | |
n.宗派,教派( sect的名词复数 ) | |
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14 oppositions | |
(强烈的)反对( opposition的名词复数 ); 反对党; (事业、竞赛、游戏等的)对手; 对比 | |
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15 thoroughly | |
adv.完全地,彻底地,十足地 | |
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16 erring | |
做错事的,错误的 | |
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17 wrought | |
v.引起;以…原料制作;运转;adj.制造的 | |
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18 marvels | |
n.奇迹( marvel的名词复数 );令人惊奇的事物(或事例);不平凡的成果;成就v.惊奇,对…感到惊奇( marvel的第三人称单数 ) | |
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19 fabulous | |
adj.极好的;极为巨大的;寓言中的,传说中的 | |
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20 frivolous | |
adj.轻薄的;轻率的 | |
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21 specially | |
adv.特定地;特殊地;明确地 | |
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22 rejection | |
n.拒绝,被拒,抛弃,被弃 | |
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23 fables | |
n.寓言( fable的名词复数 );神话,传说 | |
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24 countenance | |
n.脸色,面容;面部表情;vt.支持,赞同 | |
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25 antiquity | |
n.古老;高龄;古物,古迹 | |
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26 ornaments | |
n.装饰( ornament的名词复数 );点缀;装饰品;首饰v.装饰,点缀,美化( ornament的第三人称单数 ) | |
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27 precedent | |
n.先例,前例;惯例;adj.在前的,在先的 | |
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28 superstitious | |
adj.迷信的 | |
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29 narrations | |
叙述事情的经过,故事( narration的名词复数 ) | |
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30 superstition | |
n.迷信,迷信行为 | |
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31 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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32 speculation | |
n.思索,沉思;猜测;投机 | |
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33 scruple | |
n./v.顾忌,迟疑 | |
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34 majesty | |
n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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35 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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36 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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37 prodigies | |
n.奇才,天才(尤指神童)( prodigy的名词复数 ) | |
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38 esteemed | |
adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 );敬重;认为;以为 | |
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39 dishonour | |
n./vt.拒付(支票、汇票、票据等);vt.凌辱,使丢脸;n.不名誉,耻辱,不光彩 | |
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40 descend | |
vt./vi.传下来,下来,下降 | |
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41 inquiry | |
n.打听,询问,调查,查问 | |
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42 meditation | |
n.熟虑,(尤指宗教的)默想,沉思,(pl.)冥想录 | |
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43 subtleties | |
细微( subtlety的名词复数 ); 精细; 巧妙; 细微的差别等 | |
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44 supercilious | |
adj.目中无人的,高傲的;adv.高傲地;n.高傲 | |
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45 derided | |
v.取笑,嘲笑( deride的过去式和过去分词 ) | |
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46 inductions | |
归纳(法)( induction的名词复数 ); (电或磁的)感应; 就职; 吸入 | |
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47 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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48 glazed | |
adj.光滑的,像玻璃的;上过釉的;呆滞无神的v.装玻璃( glaze的过去式);上釉于,上光;(目光)变得呆滞无神 | |
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49 allege | |
vt.宣称,申述,主张,断言 | |
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50 sordid | |
adj.肮脏的,不干净的,卑鄙的,暗淡的 | |
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51 irony | |
n.反语,冷嘲;具有讽刺意味的事,嘲弄 | |
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52 upwards | |
adv.向上,在更高处...以上 | |
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53 commonwealth | |
n.共和国,联邦,共同体 | |
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54 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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55 radical | |
n.激进份子,原子团,根号;adj.根本的,激进的,彻底的 | |
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56 fume | |
n.(usu pl.)(浓烈或难闻的)烟,气,汽 | |
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57 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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58 delectable | |
adj.使人愉快的;美味的 | |
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59 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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60 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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61 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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