the advancement of learning-第26部分

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ons　upon　the　inspection　of　sacrifices；　the　flights　of　birds；　the　swarming　of　bees；　and　such　as　was　the　Chaldean　astrology；　and　the　like。　For　artificial　divination；　the　several　kinds　thereof　are　distributed　amongst　particular　knowledges。　The　astronomer　hath　his　predictions；　as　of　conjunctions；　aspects；　eclipses；　and　the　like。　The　physician　hath　his　predictions　of　death；　of　recovery；　of　the　accidents　and　issues　of　diseases。　The　Politique　hath　his　predictions；　O　URBEM　VENALEM；　ET　CITO　PERITURAM；　SI　EMPTOREM　INVENERIT！　　which　stayed　not　long　to　be　performed；　in　Sylla　first；　and　after　in　Cesar。　So　as　these　predictions　are　now　impertinent；　and　to　be　referred　over。　But　the　divination　which　springeth　from　the　internal　nature　of　the　soul；　is　that　which　we　now　speak　of；　which　hath　been　made　to　be　of　two　sorts；　primitive　and　by　influxion。　Primitive　is　grounded　upon　the　supposition；　that　the　mind；　when　it　is　withdrawn　and　collected　into　itself；　and　not　diffused　into　the　organs　of　the　body；　hath　some　extent　and　latitude　of　prenotion；　which　therefore　appeareth　most　in　sleep；　in　ecstasies；　and　near　death；　and　more　rarely　in　waking　apprehensions；　and　is　induced　and　furthered　by　those　abstinences　and　observances　which　make　the　mind　most　to　consist　in　itself　By　infixion；　is　grounded　upon　the　conceit　that　the　mind；　as　a　mirror　or　glass；　should　take　illumination　from　the　foreknowledge　of　God　and　spirits：　unto　which　the　same　regiment　doth　likewise　conduce。　For　the　retiring　of　the　mind　within　itself；　is　the　state　which　is　most　susceptible　of　divine　influxions；　save　that　it　is　accompanied　in　this　case　with　fervency　and　elevation；　which　the　ancients　noted　by　fury；　and　not　with　a　repose　and　quiet；　as　it　is　in　the　other。

3。　Fascination　is　the　power　and　act　of　imagination　intentive　upon　other　bodies　than　the　body　of　the　imagination；　for　of　that　we　spake　in　the　proper　place：　wherein　the　school　of　Paracelsus；　and　the　disciples　of　pretended　Natural　Magic　have　been　so　intemperate；　as　they　have　exalted　the　power　of　the　imagination　to　be　much　one　with　the　power　of　miracleworking　faith；　others；　that　draw　nearer　to　probability；　calling　to　their　view　the　secret　passages　of　things；　and　specially　of　the　contagion　that　passeth　from　body　to　body；　do　conceive　it　should　likewise　be　agreeable　to　nature；　that　there　should　be　some　transmissions　and　operations　from　spirit　to　spirit　without　the　mediation　of　the　senses；　whence　the　conceits　have　grown；　now　almost　made　civil；　of　the　mastering　spirit；　and　the　force　of　confidence；　and　the　like。　Incident　unto　this　is　the　inquiry　how　to　raise　and　fortify　the　imagination：　for　if　the　imagination　fortified　have　power；　then　it　is　material　to　know　how　to　fortify　and　exalt　it。　And　herein　comes　in　crookedly　and　dangerously　a　palliation　of　a　great　part　of　Ceremonial　Magic。　For　it　may　be　pretended　that　Ceremonies；　Characters；　and　Charms；　do　work；　not　by　any　tacit　or　sacramental　contract　with　evil　spirits；　but　serve　only　to　strengthen　the　imagination　of　him　that　useth　it：　as　images　are　said　by　the　Roman　church　to　fix　the　cogitations；　and　raise　the　devotions　of　them　that　pray　before　them。　But　for　mine　own　judgment；　if　it　be　admitted　that　imagination　hath　power；　and　that　Ceremonies　fortify　imagination；　and　that　they　be　used　sincerely　and　intentionally　for　that　purpose；　　yet　I　should　hold　them　unlawful；　as　opposing　to　that　first　edict　which　God　gave　unto　man；　IN　SUDORE　VULTUS　COMEDES　PANEM　TUUM。　For　they　propound　those　noble　effects；　which　God　hath　set　forth　unto　man　to　be　bought　at　the　price　of　labour；　to　be　attained　by　a　few　easy　and　slothful　observances。　Deficiencies　in　these　knowledges　I　will　report　none；　other　than　the　general　deficience；　that　it　is　not　known　how　much　of　them　is　verity；　and　how　much　vanity。

XII。　1。　The　Knowledge　which　respecteth　the　faculties　of　the　mind　of　man　is　of　two　kinds；　the　one　respecting　his　Understanding　and　Reason；　and　the　other　his　Will；　Appetite；　and　Affection；　whereof　the　former　produceth　Position　or　Decree；　the　latter　Action　or　Execution。　It　is　true　that　the　Imagination　is　an　agent　or　NUNCIUS；　in　both　provinces；　both　the　judicial　and　the　ministerial。　For　Sense　sendeth　over　to　Imagination　before　Reason　have　judged：　and　Reason　sendeth　over　to　Imagination　before　the　decree　can　be　acted：　for　Imagination　ever　precedeth　Voluntary　Motion。　Saving　that　this　Janus　of　Imagination　hath　differing　faces：　for　the　face　towards　Reason　hath　the　print　of　Truth；　but　the　face　towards　Action　hath　the　print　of　Good；　which　nevertheless　are　faces；

Quales　decet　esse　sororum。

Neither　is　the　Imagination　simply　and　only　a　messenger；　but　is　invested　with；　or　at　leastwise　usurpeth　no　small　authority　in　itself；　besides　the　duty　of　the　message。　For　it　was　well　said　by　Aristotle；　THAT　THE　MIND　HATH　OVER　THE　BODY　THAT　COMMANDMENT；　WHICH　THE　LORD　HATH　OVER　A　BONDMAN；　BUT　THAT　REASON　HATH　OVER　THE　IMAGINATION　THAT　COMMANDMENT　WHICH　A　MAGISTRATE　HATH　OVER　A　FREE　CITIZEN；　　who　may　come　also　to　rule　in　his　turn。　For　we　see　that；　in　matters　of　Faith　and　Religion；　we　raise　our　Imagination　above　our　Reason；　which　is　the　cause　why　Religion　sought　ever　access　to　the　mind　by　similitude；　types；　parables；　visions；　dreams。　And　＇46＇　again；　in　all　persuasions　that　are　wrought　by　eloquence；　and　other　impressions　of　like　nature；　which　do　paint　and　disguise　the　true　appearance　of　things；　the　chief　recommendation　unto　Reason　is　from　the　Imagination。　Nevertheless；　because　I　find　not　any　science　that　doth　properly　or　fitly　pertain　to　the　Imagination；　I　see　no　cause　to　alter　the　former　division。　For　as　for　poesy；　it　is　rather　a　pleasure　or　play　of　Imagination；　than　a　work　or　duty　thereof。　And　if　it　be　a　work；　we　speak　not　now　of　such　parts　of　learning　as　the　Imagination　produceth；　but　of　such　sciences　as　handle　and　consider　of　the　Imagination；　no　more　than　we　shall　speak　now　of　such　knowledges　as　reason　produceth；　for　that　extendeth　to　all　philosophy；　but　of　such　knowledges　as　do　handle　and　inquire　the　faculty　of　reason：　so　as　poesy　had　its　true　place。　As　for　the　power　of　the　Imagination　in　nature；　and　the　manner　of　fortifying　the　same；　we　have　mentioned　it　in　the　doctrine　DE　ANIMA；　whereunto　it　most　fitly　belongeth。　And　lastly；　for　Imaginative　or　Insinuative　Reason；　which　is　the　subject　of　Rhetoric；　we　think　it　best　to　refer　it　to　the　Arts　of　Reason。　So　therefore　we　content　ourselves　with　the　former　division；　that　human　philosophy；　which　respecteth　the　faculties　of　the　mind　of　man；　hath　two　parts；　rational　and　moral。

2。　The　part　of　human　philosophy　which　is　rational；　is　of　all　knowledges；　to　the　most　wits；　the　least　delightful；　and　seemeth　but　a　net　of　subtilty　and　spinosity。　For　as　it　was　truly　said；　that　knowledge　is　PABULUM　ANIMI；　so　in　the　nature　of　men's　appetite　to　this　food；　most　men　are　of　the　taste　and　stomach　of　the　Israelites　in　the　desert；　that　would　fain　have　returned　AD　OLLAS　CARNIUM；　and　were　weary　of　manna；　which；　though　it　were　celestial；　yet　seemed　less　nutritive　and　comfortable。　So　generally　men　taste　well　knowledges　that　are　drenched　in　flesh　and　blood；　civil　history；　morality；　policy；　about　the　which　men's　affections；　praises；　fortunes　do　turn　and　are　conversant；　but　this　same　LUMEN　SICCUM　doth　parch　and　offend　most　men's　watery　and　soft　natures。　But　to　speak　truly　of　things　as　they　are　in　worth；　Rational　Knowledges　are　the　keys　of　all　other　arts；　for　as　Aristotle　saith；　aptly　and　elegantly；　THAT　THE　HAND　IS　THE　INSTRUMENT　OF　INSTRUMENTS；　AND　THE　MIND　IS　THE　FORM　OF　FORMS：　so　these　be　truly　said　to　be　the　art　of　arts：　neither　do　they　only　direct；　but　likewise　confirm　and　strengthen：　even　as　the　habit　of　shooting　doth　not　only　enable　to　shoot　a　nearer　shoot；　but　also　to　draw　a　stronger　bow。

3。　The　Arts　intellectual　are　four　in　number；　divided　according　to　the　ends　whereunto　they　are　referred：　for　man's　labour　is　to　invent　that　which　is　sought　or　propounded；　or　to　judge　that　which　is　invented；　or　to　retain　that　which　is　judged；　or　to　deliver　over　that　which　is　retained。　So　as　the　arts　must　be　four：　Art　of　Inquiry　or　Invention：　Art　of　Examination　or　Judgment：　Art　of　Custody　or　Memory：　and　Art　of　Elocution　or　Tradition。

XIII。　1。　Invention　is　of　two　kinds；　much　differing：　the　one　of　Arts　and　Sciences；　and　the　other　of　Speech　and　Arguments。　The　former　of　these　I　do　report　deficient；　which　seemeth　to　me　to　be　such　a　deficience　as　if　in　the　making　of　an　inventory　touching　the　estate　of　a　defunct　it　should　be　set　down　THAT　THERE　IS　NO　READY　MONEY。　For　as　money　will　fetch　all　other　commodities；　so　this　knowledge　is　that　which　should　purchase　all　the　rest。　And　like　as　the　West　Indies　had　never　been　discovered　if　the　use　of　the　mariner's　needle　had　not　been　first　discovered；　though　the　one　be　vast　regions；　and　the　other　a　small　motion；　so　it　cannot　be　found　strange　if　sciences　be　no　further　discovered；　if　the　art　itself　of　invention　and　discovery　hath　been　passed　over。

2。　That　this　part　of　knowledge　is　wanting；　to　my　judgment　standeth　plainly　confessed；　for　first；　Logic　doth　not　pretend　to　invent　sciences；　or　the　axioms　of　sciences；　but　passeth　it　over　with　a　CUIQUE　IN　SUA　ARTE　CREDENDUM。　And　Celsus　acknowledgeth　it　gravely；　speaking　of　the　Empirical　and　dogmatical　sects　of　physicians；　THAT　MEDICINES　AND　CURES　WERE　FIRST　FOUND　OUT；　AND　THEN　AFTER　THE　REASONS　AND　CAUSES　WERE　DISCOURSED；　AND　NOT　THE　CAUSES　FIRST　FOUND　OUT；　AND　BY　LIGHT　FROM　THEM　THE　MEDICINES　AND　CURES　DISCOVERED。　And　Plato；　in　his　Theaetetus；　noteth　well；　THAT　PARTICULARS　ARE　INFINITE；　AND　THE　HIGHER　GENERALITIES　GIVE　NO　SUFFICIENT　DIRECTION：　AND　THAT　THE　PITH　OF　ALL　SCIENCES；　WHICH　MAKETH　THE　ARTSMAN　DIFFER　FROM　THE　INEXPERT；　IS　IN　THE　MIDDLE　PROPOSITIONS；　WHICH　IN　EVERY　PARTICULAR　KNOWLEDGE　ARE　TAKEN　FROM　TRADITION　AND　EXPERIENCE。　And　therefore　we　see；　that　they　which　discourse　of　the　inventions　and　originals　of　things；　refer　them　rather　to　chance　than　to　art；　and　rather　to　beasts；　birds　ashes；　serpents；　than　to　men。

Dictamnum　genitrix　Cretaea　carpit　ab　Ida；　Puberibus　caulem　foliis　et　flore　comantem　Purpureo；　non　illa　feris　incognita　capris　Gramina；　cum　tergo　volucres　haesere　sagittae。

So　that　it　was　no　marvel；　the　manner　of　antiquity　being　to　consecrate　inventors；　that　the　Egyptians　had　so　few　human　idols　in　their　temples；　but　almost　all　brute。

Omnigenumque　Deum　monst