is, that unto the deep, fruitful, and operative study of many sciences, especially natural philosophy and physic, books be not the only instrumentals; wherein also the beneficence of men hath not been altogether wanting: for we see spheres, globes, astrolabes, maps, and the like, have been provided as appurtenances to astronomy and cosmography, as well as books: we see likewise, that some places instituted for physic have annexed the commodity of gardens for simples of all sorts, and do likewise command the use of dead bodies for anatomies. But these do respect but a few things. In general, there will hardly be any main proficience in the disclosing of nature, except there be some allowance for expenses about experiments; whether they may be experiments appertaining to Vulcanus or Dædalus, furnace or engine, or any other kind; and therefore as secretaries and spials of princes and states bring in bills for intelligence, so you must allow the spials and intelligencers of nature to bring in their bills; or else you shall be ill advertised.
And if Alexander made such a liberal assignation to Aristotle of treasure for the allowance of hunters, fowlers, fishers, and the like, that he might compile an history of nature, much better do they deserve it that travail in arts of nature.
Another defect which I note, is an intermission or neglect in those which are governors in universities, of consultation; and in princes or superior persons, of visitation: to enter into account and consideration, whether the readings, exercises, and other customs appertaining unto learning, anciently begun, and since continued, be well instituted or not; and thereupon to ground an amendment or reformation in that which shall be found inconvenient. For it is one of your majesty's own most wise and princely maxims, "That in all usages and precedents, the times be considered wherein they first began; which, if they were weak or ignorant, it derogateth from the authority of the usage, and leaveth it for suspect." And therefore in as much as most of the usages and orders of the universities were derived from more obscure times, it is the more requisite they be re-examined. In this kind I will give an instance or two, for example sake, of things that are the most obvious and familiar: the one is a matter, which though it be ancient and general, yet I hold to be an error; which is, that scholars in universities come too soon and too unripe to logic and rhetoric, arts fitter for graduates than children and novices: for these two, rightly taken, are the gravest of sciences, being the art of arts; the one for judgment, the other for ornament: and they be the rules and directions how to set forth and dispose matter; and therefore for minds empty and unfraught with matter, and which have not gathered that which Cicero calleth "sylva" and "supellex," stuff and variety, to begin with those arts, (as if one should learn to weigh, or to measure, or to paint the wind,) doth work but this effect, that the wisdom of those arts, which is great and universal, is almost made contemptible, and is degenerate into childish sophistry and ridiculous affectation. And further, the untimely learning of them hath drawn on, by consequence, the superficial and unprofitable teaching and writing of them, as fittest indeed to the capacity of children. Another is a lack I find in the exercises used in the universities, which do make too great a divorce between invention and memory; for their speeches are either premeditate, "in verbis conceptis," where nothing is left to invention; or merely extemporal, where little is left to memory whereas in life and action there is least use of either of these, but rather of intermixtures of premeditation and invention, notes and memory; so as the exercise fitteth not the practice, nor the image the life: and it is ever a true rule in exercises, that they be framed as near as may be to the life of practice; for otherwise they do pervert the motions and faculties of the mind, and not prepare them. The truth whereof is not obscure, when scholars come to the practices of professions, or other actions of civil life; which when they set into, this want is soon found by themselves, and sooner by others. But this part, touching the amendment of the institutions and orders of universities, I will conclude with the clause of Cæsar's letter to Oppius and Balbus, "Hoc quemadmodum fieri possit, nonnulla mihi in mentem veniunt, et multa reperiri possunt; de iis rebus rogo vos, ut cogitationem suscipiatis."
Another defect, which I note, ascendeth a little higher than the preceding: for as the proficience of learning consisteth much in the orders and institutions of universities in the same states and kingdoms, so it would be yet more advanced, if there were more intelligence mutual between the universities of Europe than now there is. We see there be many orders and foundations, which though they be divided under several sovereignties and territories, yet they take themselves to have a kind of contract, fraternity, and correspondence one with the other; insomuch as they have provincials and generals. And surely, as nature createth brotherhood in families, and arts mechanical contract brotherhoods in commonalties, and the anointment of God superinduceth a brotherhood in kings and bishops; so in like manner there cannot but be a fraternity in learning and illumination, relating to that fraternity which is attributed to God, who is called the Father of illuminations or lights.
The last defect which I will note is, that there hath not been, or very rarely been, any public designation of writers or inquirers concerning such parts of knowledge as may appear not to have been already sufficiently laboured or undertaken; unto which point it is an inducement to
