and integrity: but here was their chief error; they charged the deceit upon the senses; which in my judgment, notwithstanding all their cavillations, are very sufficient to certify and report truth, though not always immediately, yet by comparison, by help of instrument, and by producing and urging such tilings as are too subtile for the sense to some effect comprehensible by the sense, and other like assistance. But they ought to have charged the deceit upon the weakness of the intellectual powers, and upon the manner of collecting and concluding upon the reports of the senses. This I speak, not to disable the mind of man, but to stir it up to seek help: for no man, be he never so cunning or practised, can make a straight line or perfect circle by steadiness of hand, which may be easily done by help of a ruler or compass.
This part of the invention, concerning the invention of sciences, I purpose, if God give me leave, hereafter to propound, having digested it into two parts; whereof the one I term "Experientia Literata," and the other "Interpretatio Naturæ:" the former being but a degree and rudiment of the latter. But I will not dwell too long, nor speak too great upon a promise.
The invention of speech or argument is not properly an invention: for to invent is to discover that we know not, and not to recover or resummon that which we already know: and the use of this invention is no other but, out of the knowledge whereof our mind is already possessed, to draw forth or call before us that which may be pertinent to the purpose which we take into our consideration. So as, to speak truly, it is no invention, but a remembrance or suggestion, with an application; which is the cause why the schools do place it after judgment, as subsequent and not precedent. Nevertheless, because we do account it a chase, as well of deer in an enclosed park as in a forest at large, and that it hath already obtained the name, let it be called invention: so as it be perceived and discerned, that the scope and end of this invention is readiness and present use of our knowledge, and not addition or amplification thereof.
To procure this ready use of knowledge there are two courses, Preparation and Suggestion. The former of these seemeth scarcely a part of knowledge, consisting rather of diligence than of any artificial erudition. And herein Aristotle wittily, but hurtfully, doth deride the sophists near his time, saying, "they did as if one that professed the art of shoemaking should not teach how to make a shoe, but only exhibit, in a readiness a number of shoes of all fashions and sizes." But yet a man might reply, that if a shoemaker should have no shoes in his shop, but only work as he is bespoken, he should be weakly customed. But our Saviour, speaking of divine knowledge, saith, that the kingdom of heaven is like a good householder, that bringeth forth both new and old store; and we see the ancient writers, of rhetoric do give it in precept, that pleaders should have the places, whereof they have most continual use, ready handled in all the variety that may be; as that, to speak for the literal interpretation of the law against equity, and contrary; and to speak for presumptions and inferences against testimony, and contrary. And Cicero himself, being broken unto it by great experience, delivereth it plainly, that whatsoever a man shall have occasion to speak of, if he will take the pains, he may have it in effect premeditate and handled "in thesi;" so that when he cometh to a particular, he shall have nothing to do, but to add names, and times, and places, and such other circumstances of individuals. We see likewise the exact diligence of Demosthenes; who, in regard of the great force that the entrance and access into causes hath to make a good impression, had ready framed a number of prefaces for orations and speeches. All which authorities and precedents may overweigh Aristotle's opinion, that would have us change a rich wardrobe for a pair of shears.
But the nature of the collection of this provision or preparatory store, though it be common both to logic and rhetoric, yet having made an entry of it here, where it came first to be spoken of, I think fit to refer over the farther handling of it to rhetoric.
The other part of invention, which I term suggestion, doth assign and direct us to certain marks or places, which may excite our mind to return and produce such knowledge as it hath formerly collected, to the end we may make use thereof. Neither is this use, truly taken, only to furnish argument to dispute probably with others, but likewise to minister unto our judgment to conclude aright within ourselves. Neither may these places serve only to prompt our invention, but also to direct our inquiry. For a faculty of wise interrogating is half a knowledge. For as Plato saith, "Whosoever seeketh, knoweth that which he seeketh for in a general notion; else how shall he know it when he hath found it?" And therefore the larger your anticipation is, the more direct and compendious is your search. But the same places which will help us what to produce of that which we know already, will also help us, if a man of experience were before us. what questions to ask; or, if we have books and authors to instruct us, what points to search and revolve: so as I cannot report that this part of invention, which is that which the schools call to pics, is deficient.
Nevertheless topics are of two sorts, general and special. The general we have spoken to; but the particular hath been touched by some, but rejected generally as inartificial and variable. But leaving the humour which hath reigned too much
