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 begot 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 levity and inconstancy of men's judgments, which, till a matter he 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: "Nil aliud, quam bene ausus est 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 assent; but being demonstrate, our mind accepteth of them by a kind of relation, (as the lawyers speak,) as if we had known them before.
Another error, that hath also some affinity with the former, is a conceit that of former opinions or sects, 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 formerly rejected, and by rejection 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.
Another error, of a diverse nature from all the former, is the over early and peremptory 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 perfectly, do seldom grow to a further stature: so knowledge, while it is in aphorisms and observations, it is in growth; but when it once is comprehended in exact methods, it may perchance be further polished and illustrated, and accommodated for use and practice; but it increaseth no more in bulk and substance.
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 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 ascend not to a higher science.
Another error hath proceeded from too great a reverence, and a kind of adoration of the mind and understanding of man: by means whereof, men have withdrawn themselves too much from the contemplation of nature, and the observations of experience, and have tumbled up and down in their own reason and conceits. Upon these intellectualists, which are, notwithstanding, commonly taken for the most sublime and divine philosophers, Heraclitus gave a just censure, saying, "Men sought truth in their own little worlds, and not in the great and common world;" for they disdain to spell, and so by degrees to read in the volume of God's works; and contrariwise, by continual meditation and agitation of wit, do urge and as it were invocate their own spirits to divine, and give oracles unto them, whereby they are deservedly deluded.
Another error that hath some connexion with this latter, is, that men have used to infect their meditations, opinions, and doctrines, with some conceits which they have most admired, or some sciences which they have most applied; and given all things else a tincture according to them, utterly untrue and improper. So hath Plato intermingled his philosophy with theology, and Aristotle with logic; 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 alchymists 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 pronuntiant."
Another error is an impatience of doubt, and haste to assertion without due and mature suspension of judgment. 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.
Another error is in the manner of the tradition and delivery of knowledge, which is for the most part magistral and peremptory, and not ingenuous and faithful; in a sort as may be soonest believed and not easiliest examined. It is true, that in
