valerius terminus-第5部分

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ignorant；　extravagant；　and　abusing　wits　have　pretended　to　indue　the
state　of　man　with　wonders；　differing　as　much　from　truth　in　nature　as
Caesar's　Commentaries　differeth　from　the　acts　of　King　Arthur　or　Huon
of　Bourdeaux　in　story。　　For　it　is　true　that　Caesar　did　greater　things
than　those　idle　wits　had　the　audacity　to　feign　their　supposed
worthies　to　have　done；　but　he　did　them　not　in　that　monstrous　and
fabulous　manner。




CAP。　11。


THE　CHAPTER　IMMEDIATELY　FOLLOWING　THE　INVENTORY；　BEING　THE　11TH　IN
ORDER；　A　PART　THEREOF。


It　appeareth　then　what　is　now　in　proposition　not　by　general
circumlocution　but　by　particular　note。　　No　former　philosophy　varied
in　terms　or　method；　no　new　PLACET　or　speculation　upon　particulars
already　known；　no　referring　to　action　by　any　manual　of　practice；　but
the　revealing　and　discovering　of　new　inventions　and　operations。　　This
to　be　done　without　the　errors　and　conjectures　of　art；　or　the　length
or　difficulties　of　experience；　the　nature　and　kinds　of　which
inventions　have　been　described　as　they　could　be　discovered；　for　your
eye　cannot　pass　one　kenning　without　further　sailing；　only　we　have
stood　upon　the　best　advantages　of　the　notions　received；　as　upon　a
mount；　to　shew　the　knowledges　adjacent　and　confining。　　If　therefore
the　true　end　of　knowledge　not　propounded　hath　bred　large　error；　the
best　and　perfectest　condition　of　the　same　end　not　perceived　will
cause　some　declination。　　For　when　the　butt　is　set　up　men　need　not
rove；　but　except　the　white　be　placed　men　cannot　level。　　This
perfection　we　mean　not　in　the　worth　of　the　effect；　but　in　the　nature
of　the　direction；　for　our　purpose　is　not　to　stir　up　men's　hopes；　but
to　guide　their　travels。　　The　fullness　of　direction　to　work　and
produce　any　effect　consisteth　in　two　conditions；　certainty　and
liberty。　　Certainty　is　when　the　direction　is　not　only　true　for　the
most　part；　but　infallible。　　Liberty　is　when　the　direction　is　not
restrained　to　some　definite　means；　but　comprehendeth　all　the　means
and　ways　possible；　for　the　poet　saith　well　SAPIENTIBUS　UNDIQUE　LATAE
SUNT　VIAE；　and　where　there　is　the　greatest　plurality　of　change；　there
is　the　greatest　singularity　of　choice。　　Besides　as　a　conjectural
direction　maketh　a　casual　effect；　so　a　particular　and　restrained
direction　is　no　less　casual　than　an　uncertain。　　For　those　particular
means　whereunto　it　is　tied　may　be　out　of　your　power　or　may　be
accompanied　with　an　overvalue　of　prejudice；　and　so　if　for　want　of
certainty　in　direction　you　are　frustrated　in　success；　for　want　of
variety　in　direction　you　are　stopped　in　attempt。　　If　therefore　your
direction　be　certain；　it　must　refer　you　and　point　you　to　somewhat
which；　if　it　be　present；　the　effect　you　seek　will　of　necessity　follow；
else　may　you　perform　and　not　obtain。　　If　it　be　free；　then　must　it
refer　you　to　somewhat　which　if　it　be　absent　the　effect　you　seek　will
of　necessity　withdraw；　else　may　you　have　power　and　not　attempt。　　This
notion　Aristotle　had　in　light；　though　not　in　use。　　For　the　two
commended　rules　by　him　set　down；　whereby　the　axioms　of　sciences　are
precepted　to　be　made　convertible；　and　which　the　latter　men　have　not
without　elegancy　surnamed　the　one　the　rule　of　truth　because　it
preventeth　deceit；　the　other　the　rule　of　prudence　because　it　freeth
election；　are　the　same　thing　in　speculation　and　affirmation　which　we
now　observe。　　An　example　will　make　my　meaning　attained；　and　yet
percase　make　it　thought　that　they　attained　it　not。　　Let　the　effect　to
be　produced　be　Whiteness；　let　the　first　direction　be　that　if　air　and
water　be　intermingled　or　broken　in　small　portions　together；　whiteness
will　ensue；　as　in　snow；　in　the　breaking　of　the　waves　of　the　sea　and
rivers；　and　the　like。　　This　direction　is　certain；　but　very　particular
and　restrained；　being　tied　but　to　air　and　water。　　Let　the　second
direction　be；　that　if　air　be　mingled　as　before　with　any　transparent
body；　such　nevertheless　as　is　uncoloured　and　more　grossly　transparent
than　air　itself；　that　then　etc。　as　glass　or　crystal；　being　beaten　to
fine　powder；　by　the　interposition　of　the　air　becometh　white；　the
white　of　an　egg　being　clear　of　itself；　receiving　air　by　agitation
becometh　white；　receiving　air　by　concoction　becometh　white；　here　you
are　freed　from　water；　and　advanced　to　a　clear　body；　and　still　tied　to
air。　　Let　the　third　direction　exclude　or　remove　the　restraint　of　an
uncoloured　body；　as　in　amber；　sapphires；　etc。　which　beaten　to　fine
powder　become　white；　in　wine　and　beer；　which　brought　to　froth　become
white。　　Let　the　fourth　direction　exclude　the　restraint　of　a　body　more
grossly　transparent　than　air；　as　in　flame；　being　a　body　compounded
between　air　and　a　finer　substance　than　air；　which　flame　if　it　were
not　for　the　smoke；　which　is　the　third　substance　that　incorporateth
itself　and　dyeth　the　flame；　would　be　more　perfect　white。　　In　all
these　four　directions　air　still　beareth　a　part。　　Let　the　fifth
direction　then　be；　that　if　any　bodies；　both　transparent　but　in　an
unequal　degree；　be　mingled　as　before；　whiteness　will　follow；　as　oil
and　water　beaten　to　an　ointment；　though　by　settling　the　air　which
gathereth　in　the　agitation　be　evaporate；　yet　remaineth　white；　and　the
powder　of　glass　or　crystal　put　into　water；　whereby　the　air　giveth
place；　yet　remaineth　white；　though　not　so　perfect。　　Now　are　you　freed
from　air；　but　still　you　are　tied　to　transparent　bodies。　　To　ascend
further　by　scale　I　do　forbear；　partly　because　it　would　draw　on　the
example　to　an　over…great　length；　but　chiefly　because　it　would　open
that　which　in　this　work　I　determine　to　reserve；　for　to　pass　through
the　whole　history　and　observation　of　colours　and　objects　visible　were
too　long　a　digression；　and　our　purpose　is　now　to　give　an　example　of　a
free　direction；　thereby　to　distinguish　and　describe　it；　and　not　to
set　down　a　form　of　interpretation　how　to　recover　and　attain　it。　　But
as　we　intend　not　now　to　reveal；　so　we　are　circumspect　not　to　mislead；
and　therefore　（this　warning　being　given）　returning　to　our　purpose　in
hand；　we　admit　the　sixth　direction　to　be；　that　all　bodies　or　parts　of
bodies　which　are　unequal　equally；　that　is　in　a　simple　proportion；　do
represent　whiteness；　we　will　explain　this；　though　we　induce　it　not。
It　is　then　to　be　understood；　that　absolute　equality　produceth
transparence；　inequality　in　simple　order　or　proportion　produceth
whiteness；　inequality　in　compound　or　respective　order　or　proportion
produceth　all　other　colours；　and　absolute　or　orderless　inequality
produceth　blackness；　which　diversity；　if　so　gross　a　demonstration　be
needful；　may　be　signified　by　four　tables；　a　blank；　a　chequer；　a　fret；
and　a　medley；　whereof　the　fret　is　evident　to　admit　great　variety。
Out　of　this　assertion　are　satisfied　a　multitude　of　effects　and
observations；　as　that　whiteness　and　blackness　are　most　incompatible
with　transparence；　that　whiteness　keepeth　light；　and　blackness
stoppeth　light；　but　neither　passeth　it；　that　whiteness　or　blackness
are　never　produced　in　rainbows；　diamonds；　crystals；　and　the　like；
that　white　giveth　no　dye；　and　black　hardly　taketh　dye；　that　whiteness
seemeth　to　have　an　affinity　with　dryness；　and　blackness　with　moisture；
that　adustion　causeth　blackness；　and　calcination　whiteness；　that
flowers　are　generally　of　fresh　colours；　and　rarely　black；　etc。　All
which　I　do　now　mention　confusedly　by　way　of　derivation　and　not　by　way
of　induction。　　This　sixth　direction；　which　I　have　thus　explained；　is
of　good　and　competent　liberty　for　whiteness　fixed　and　inherent；　but
not　for　whiteness　fantastical　or　appearing；　as　shall　be　afterwards
touched。　　But　first　do　you　need　a　reduction　back　to　certainty　or
verity；　for　it　is　not　all　position　or　contexture　of　unequal　bodies
that　will　produce　colour；　for　AQUA　FORTIS；　oil　of　VITRIOL；　etc。　more
manifestly；　and　many　other　substances　more　obscurely；　do　consist　of
very　unequal　parts；　which　yet　are　transparent　and　clear。　　Therefore
the　reduction　must　be；　that　the　bodies　or　parts　of　bodies　so
intermingled　as　before　be　of　a　certain　grossness　or　magnitude；　for
the　unequalities　which　move　the　sight　must　have　a　further　dimension
and　quantity　than　those　which　operate　many　other　effects。　　Some　few
grains　of　saffron　will　give　a　tincture　to　a　tun　of　water；　but　so　many
grains　of　civet　will　give　a　perfume　to　a　whole　chamber　of　air。　　And
therefore　when　Democritus　（from　whom　Epicurus　did　borrow　it）　held
that　the　position　of　the　solid　portions　was　the　cause　of　colours；　yet
in　the　very　truth　of　his　assertion　he　should　have　added；　that　the
portions　are　required　to　be　of　some　magnitude。　　And　this　is　one　cause
why　colours　have　little　inwardness　and　necessitude　with　the　nature
and　proprieties　of　things；　those　things　resembling　in　colour　which
otherwise　differ　most；　as　salt　and　sugar；　and　contrariwise　differing
in　colour　which　otherwise　resemble　most；　as　the　white　and　blue
violets；　and　the　several　veins　of　one　agate　or　marble；　by　reason　that
other　virtues　consist　in　more　subtile　proportions　than　colours　do；
and　yet　are　there　virtues　and　natures　which　require　a　grosser
magnitude　than　colours；　as　well　as　scents　and　divers　other　require　a
more　subtile；　for　as　the　portion　of　a　body　will　give　forth　scent
which　is　too　small　to　be　seen；　so　the　portion　of　a　body　will　shew
colours　which　is　too　small　to　be　endued　with　weight；　and　therefore
one　of　the　prophets　with　great　elegancy　describing　how　all　creatures
carry　no　proportion　towards　God　the　creator；　saith；　THAT　ALL　THE
NATIONS　IN　RESPECT　OF　HIM　ARE　LIKE　THE　DUST　UPON　THE　BALANCE；　which
is　a　thing　appeareth　but　weigheth　not。　　But　to　return；　there　resteth
a　further　freeing　of　this　sixth　direction；　for　the　clearness　of　a
river　or　stream　sheweth　white　at　a　distance；　and　crystalline　glasses
deliver　the　face　or　any　other　object　falsified　in　whiteness；　and　long
beholding　the　snow　to　a　weak　eye　giveth　an　impression　of　azure　rather
than　of　whiteness。　　So　as　for　whiteness　in　apparition　only　and
representation　by　the　qualifying　of　the　light；　altering　the
INTERMEDIUM；　or　affecting　the　eye　itself；　it　reacheth　not。　　But　you
must　free　your　direction　to　the　producing　of　such　an　incidence；
impression；　or　operation；　as　may　cause　a　precise　and　determinate
passion　of　the　eye；　a　matter　which　is　much　more　easy　t