the advancement of learning-第15部分

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ther　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　Caesar's　letter　to　Oppius　and　Balbus；　HOC　QMEMADMODUM　FIERI　POSSIT；　NONNULLA　MIHI　IN　MENTEM　VENIUNT；　ET　MULTA　REPERIRI　POSSUNT；　DE　IIS　REBUS　ROGO　VOS　UT　COGITATIONEM　SUSCIPIATIS。

13。　Another　defect　which　I　note；　ascendeth　a　little　higher　than　the　precedent：　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　may　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　paternity　which　is　attributed　to　God；　who　is　called　the　Father　of　illuminations　or　lights。

14。　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　enter　into　a　view　and　examination　what　parts　of　learning　have　been　prosecuted；　and　what　omitted：　for　the　opinion　of　plenty　is　among　the　causes　of　want；　and　the　great　quantity　of　books　maketh　a　show　rather　of　superfluity　than　lack；　which　surcharge；　nevertheless；　is　not　to　be　remedied　by　making　no　more　books；　but　by　making　more　good　books；　which；　as　the　serpent　of　Moses；　might　devour　the　serpents　of　the　enchanters。

15。　The　removing　of　all　the　defects　formerly　enumerated；　except　the　last；　and　of　the　active　part　also　of　the　last　（which　is　the　designation　of　writers）；　are　OPERA　BASILICA；　towards　which　the　endeavours　of　a　private　man　may　be　but　as　an　image　in　a　crossway；　that　may　point　at　the　way；　but　cannot　go　it：　but　the　inducing　part　of　the　latter；　which　is　the　survey　of　learning；　may　be　set　forward　by　private　travail。　Wherefore　I　will　now　attempt　to　make　a　general　and　faithful　perambulation　of　learning；　with　an　inquiry　what　parts　thereof　lie　fresh　and　waste；　and　not　improved　and　converted　by　the　industry　of　man；　to　the　end　that　such　a　plot　made　and　recorded　to　memory；　may　both　minister　light　to　any　public　designation；　and　also　serve　to　excite　voluntary　endeavours：　wherein；　nevertheless；　my　purpose　is　at　this　time　to　note　only　omissions　and　deficiencies；　and　not　to　make　＇25＇　any　redargution　of　errors　or　incomplete　prosecutions；　for　it　is　one　thing　to　set　forth　what　ground　lieth　unmanured；　and　another　thing　to　correct　ill　husbandry　in　that　which　is　manured。

In　the　handling　and　undertaking　of　which　work　I　am　not　ignorant　what　it　is　that　I　do　now　move　and　attempt；　nor　insensible　of　mine　own　weakness　to　sustain　my　purpose；　but　my　hope　is；　that　if　my　extreme　love　to　learning　carry　me　too　far；　I　may　obtain　the　excuse　of　affection；　for　that　IT　IS　NOT　GRANTED　TO　MAN　TO　LOVE　AND　TO　BE　WISE。　But　I　know　well　I　can　use　no　other　liberty　of　judgment　than　I　must　leave　to　others；　and　I　for　my　part　shall　be　indifferently　glad　either　to　perform　myself；　or　accept　from　another；　that　duty　of　humanity；　NAM　QUI　ERRANTI　COMITER　MONSTRAT　VIAM；　ETC。　I　do　foresee　likewise　that　of　those　things　which　I　shall　enter　and　register　as　deficiencies　and　omissions；　many　will　conceive　and　censure　that　some　of　them　are　already　done　and　extant；　others　to　be　but　curiosities；　and　things　of　no　great　use；　and　others　to　be　of　too　great　difficulty；　and　almost　impossibility　to　be　compassed　and　effected。　But　for　the　two　first；　I　refer　myself　to　the　particulars；　for　the　last；　touching　impossibility；　I　take　it　those　things　are　to　be　held　possible　which　may　be　done　by　some　person；　though　not　by　every　one；　and　which　may　be　done　by　many；　though　not　by　any　one；　and　which　may　be　done　in　the　succession　of　ages；　though　not　within　the　hour…glass　of　one　man's　life；　and　which　may　be　done　by　public　designation；　though　not　by　private　endeavour。　＇＇　But；　notwithstanding；　if　any　man　will　take　to　himself　rather　that　of　Salomon；　DICIT　PIGER；　LEO　EST　IN　VIA；　than　that　of　Virgil；　POSSUNT　QUIA　POSSE　VIDENTUR；　I　shall　be　content　that　my　labours　be　esteemed　but　as　the　better　sort　of　wishes：　for　as　it　asketh　some　knowledge　to　demand　a　question　not　impertinent；　so　it　required　some　sense　to　make　a　wish　not　absurd。

I。　1。　THE　parts　of　human　learning　have　reference　to　the　three　parts　of　man's　understanding；　which　is　the　seat　of　learning：　history　to　his　memory；　poesy　to　his　imagination；　and　philosophy　to　his　reason。　Divine　learning　receiveth　the　same　distribution；　for　the　spirit　of　man　is　the　same；　though　the　revelation　of　oracle　and　sense　be　diverse：　so　as　theology　consisteth　also　of　the　history　of　the　church；　of　parables；　which　is　divine　poesy；　and　of　holy　doctrine　or　precept：　for　as　for　that　part　which　seemeth　supernumerary；　which　is　prophecy；　it　is　but　Divine　History；　which　hath　that　prerogative　over　human；　as　the　narration　may　be　before　the　fact　as　well　as　after。

＇Pp。　25…27：Tables：　THE　GENERAL　DISTRIBUTION　OF　HUMAN　KNOWLEDGE。　MEMORY。　IMAGINATION。　REASON。＇

＇28＇　History　is　natural；　civil；　ecclesiastical；　and　literary；　whereof　the　first　three　I　allow　as　extant；　the　fourth　I　note　as　deficient。　For　no　man　hath　propounded　to　himself　the　general　state　of　learning　to　be　described　and　represented　from　age　to　age；　as　many　have　done　the　works　of　nature；　and　the　state　civil　and　ecclesiastical；　without　which　the　history　of　the　world　seemeth　to　me　to　be　as　the　statua　of　Polyphemus　with　his　eye　out；　that　part　being　wanting　which　doth　most　show　the　spirit　and　life　of　the　person：　and　yet　I　am　not　ignorant　that　in　divers　particular　sciences；　as　of　the　jurisconsults；　the　mathematicians；　the　rhetoricians；　the　philosophers；　there　are　set　down　some　small　memorials　of　the　schools；　authors；　and　books；　and　so　likewise　some　barren　relations　touching　the　invention　of　arts　or　usages。

2。　But　a　just　story　of　learning；　containing　the　antiquities　and　originals　of　knowledges　and　their　sects；　their　inventions；　their　traditions；　their　diverse　administrations　and　managings；　their　flourishings；　their　oppositions；　decays；　depressions；　oblivions；　removes；　with　the　causes　and　occasions　of　them；　and　all　other　events　concerning　learning；　throughout　the　ages　of　the　world；　I　may　truly　affirm　to　be　wanting。　＇＇　The　use　and　end　of　which　work　I　do　not　so　much　design　for　curiosity　or　satisfaction　of　those　that　are　the　lovers　of　learning；　but　chiefly　for　a　more　serious　and　grave　purpose；　which　is　this　in　few　words；　that　it　will　make　learned　men　wise　in　the　use　and　administration　of　learning。　For　it　is　not　St。　Augustine's　nor　St。　Ambrose's　works　that　will　make　so　wise　a　divine；　as　ecclesiastical　history；　thoroughly　read　and　observed；　and　the　same　reason　is　of　learning。

3。　History　of　nature　is　of　three　sorts；　of　nature　in　course；　of　nature　erring　or　varying；　and　of　nature　altered　or　wrought；　that　is；　history　of　creatures；　history　of　marvels；　and　history　of　arts。　＇＇　The　first　of　these；　no　doubt；　is　extant；　and　that　in　good　perfection；　the　two　latter　are　handled　so　weakly　and　unprofitably；　as　I　am　moved　to　note　them　as　deficient。　＇＇　For　I　find　no　sufficient　or　competent　collection　of　the　works　of　nature　which　have　a　digression　and　deflection　from　the　ordinary　course　of　generations；　productions；　and　motions；　whether　they　be　singularities　of　place　and　region；　or　the　strange　events　of　time　and　chance；　or　the　effects　of　yet　unknown　properties；　or　the　instances　of　exception　to　general　kinds。　It　is　true；　I　find　a　number　of　books　of　fabulous　experiments　and　secrets；　and　frivolous　impostures　for　pleasure　and　strangeness；　but　a　substantial　and　severe　collection　of　the　heteroclites　or　irregulars　of　nature；　well　examined　and　described；　I　find　not：　especially　not　with　due　rejection　of　fables　and　popular　errors：　for　as　things　now　are；　if　an　untruth　in　nature　be　once　on　foot；　what　by　reason　of　the　neglect　of　examination　and　countenance　of　antiquity；　and　what　by　reason　of　the　use　of　the　opinion　in　similitudes　and　ornaments　of　speech；　it　is　never　called　down。

4。　The　use　of　this　work；　honoured　with　a　precedent　in　Aristotle；　is　nothing　less　than　to　give　contentment　to　the　appetite　of　curious　and　vain　wits；　as　the　manner　of　Mirabilaries　　is　to　do；　but　for　two　reasons；　both　of　great　weight；　the　one　to　correct　the　partiality　of　axioms　and　opinions；　which　are　commonly　framed　only　upon　common　and　familiar　examples；　the　other　because　from　the　wonders　of　nature　is　the　nearest　intelligence　and　passage　towards　the　wonders　of　art：　for　it　is　no　more　but　by　following；　and　as　it　were　hounding　nature　in　her　wanderings；　to　be　able　to　lead　her　afterwards　to　the　same　place　again。　＇＇　Neither　am　I　of　opinion；　in　this　history　of　marvels；　that　superstitious　narrations　of　sorceries；　witchcrafts；　dreams；　divinations；　and　the　like；　where　there　is　an　assurance　and　clear　evidence　of　the　fact；　be　altogether　excluded。　For　it　is　not　yet　known　in　what　cases　and　how　far　effects　attributed　to　superstition　do　participate　of　natural　causes：　and　therefore　howsoever　the　practice　of　such　things　is　to　be　condemned；　yet　from　the　speculation　and　consideration　of　them　light　may　be　taken；　not　only　for　the　discerning　of　the　offences；　but　for　the　further　disclosing　of　nature。　Neither　ought　a　man　to　make　scruple　of　entering