the advancement of learning-第25部分

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ir　devastations　of　the　inward　parts；　imposthumations；　exulcerations；　discontinuations；　putrefactions；　consumptions；　contractions；　extensions；　convulsions；　dislocations；　obstructions；　repletions；　together　with　all　preternatural　substances；　as　stones；　carnosities；　excrescences；　worms；　and　the　like；　they　ought　to　have　been　exactly　observed　by　multitude　of　anatomies；　and　the　contribution　of　men's　several　experiences；　and　carefully　set　down；　both　historically；　according　to　the　appearances；　and　artificially；　with　a　reference　to　the　diseases　and　symptoms　which　resulted　from　them；　in　case　where　the　anatomy　is　of　a　defunct　patient；　whereas　now；　upon　opening　of　bodies；　they　are　passed　over　slightly　and　in　silence；

6。　In　the　inquiry　of　diseases；　they　do　abandon　the　cures　of　many；　some　as　in　their　nature　incurable；　and　others　as　past　the　period　of　cure；　so　that　Sylla　and　the　Triumvirs　never　proscribed　so　many　men　to　die；　as　they　do　by　their　ignorant　edicts：　whereof　numbers　do　escape　with　less　difficulty　than　they　did　in　the　Roman　proscriptions。　Therefore　I　will　not　doubt　to　note　as　a　deficience；　that　they　inquire　not　the　perfect　cures　of　many　diseases；　or　extremities　of　diseases；　but　pronouncing　them　incurable；　do　enact　a　law　of　neglect；　and　exempt　ignorance　from　discredit。

7。　Nay；　further；　I　esteem　it　the　office　of　a　physician　not　only　to　restore　health；　but　to　mitigate　pain　and　dours；　and　not　only　when　such　mitigation　may　conduce　to　recovery；　but　when。　it　may　serve　to　make　a　fair　and　easy　passage：　for　it　is　no　small　felicity　which　Augustus　Cesar　was　wont　to　wish　to　himself；　that　same　Euthanasia；　and　which　was　especially　noted　in　the　death　of　Antoninus　Pius；　whose　death　was　after　the　fashion　and　semblance　of　a　kindly　and　pleasant　sleep。　So　it　is　written　of　Epicurus；　that　after　his　disease　was　judged　desperate；　he　drowned　his　stomach　and　senses　with　a　large　draught　and　ingurgitation　of　wine；　whereupon　the　epigram　was　made；　HINC　STYGIAS　EBRIUS　HAUSIT　AQUAS；　he　was　not　sober　enough　to　taste　any　bitterness　of　the　Stygian　water。　But　the　physicians　contrariwise　do　make　a　kind　of　scruple　and　religion　to　stay　with　the　patient　after　the　disease　is　deplored；　whereas；　in　my　judgment；　they　ought　both　to　inquire　the　skill　and　to　give　the　attendances　for　the　facilitating　and　assuaging　of　the　pains　and　agonies　of　death。

8。　In　the　consideration　of　the　cures　of　diseases；　I　find　a　deficience　in　the　receipts　of　propriety；　respecting　the　particular　cures　and　diseases：　for　the　physicians　have　frustrated　the　fruit　of　tradition　and　experience　by　their　magistralities；　in　adding；　and　taking　out；　and　changing　QUID　PRO　QUO；　in　their　receipts　at　their　pleasures；　commanding　so　over　the　medicine；　as　the　medicine　cannot　command　over　the　diseases：　for　except　it　be　treacle　and　MITHRIDATUM；　and　of　late　DIASCORDIUM；　and　a　few　more；　they　tie　themselves　to　no　receipts　severely　and　religiously：　for　＇44＇　as　to　the　confections　of　sale　which　are　in　the　shops；　they　are　for　readiness　and　not　for　propriety；　for　they　are　upon　general　intention　of　purging；　opening；　comforting；　altering；　and　not　much　appropriate　to　particular　diseases：　and　this　is　the　cause　why　empirics　and　old　women　are　more　happy　many　times　in　their　cures　than　learned　physicians；　because　they　are　more　religious　in　holding　their　medicines。　Therefore　here　is　the　deficience　which　I　find；　that　physicians　have　not；　partly　out　of　their　own　practice；　partly　out　of　the　constant　probations　reported　in　books；　and　partly　out　of　the　traditions　of　empirics；　set　down　and　delivered　over　certain　experimental　medicines　for　the　cure　of　particular　diseases；　besides　their　own　conjectural　and　magistral　descriptions。　For　as　they　were　the　men　of　the　best　composition　in　the　state　of　Rome；　which　either　being　consuls　inclined　to　the　people；　or　being　tribunes　inclined　to　the　senate；　so　in　the　matter　we　now　handle；　they　be　the　best　physicians；　which　being　learned　incline　to　the　traditions　of　experience；　or　being　empirics　incline　to　the　methods　of　learning。

9。　In　preparation　of　medicines；　I　do　find　strange；　especially　considering　how　mineral　medicines　have　been　extolled；　and　that　they　are　safer　for　the　outward　than　inward　parts；　that　no　man　hath　sought　to　make　an　imitation　by　art　of　natural　baths　and　medicinable　fountains：　which　nevertheless　are　confessed　to　receive　their　virtues　from　minerals：　and　not　so　only；　but　discerned　and　distinguished　from　what　particular　mineral　they　receive　tincture；　as　sulphur；　vitriol；　steel；　or　the　like；　which　nature；　if　it　may　be　reduced　to　compositions　of　art；　both　the　variety　of　them　will　be　increased；　and　the　temper　of　them　will　be　more　commanded。

10。　But　lest　I　grow　to　be　more　particular　than　is　agreeable　either　to　my　intention　or　to　proportion；　I　will　conclude　this　part　with　the　note　of　one　deficience　more；　which　seemeth　to　me　of　greatest　consequence；　which　is；　that　the　prescripts　in　use　are　too　compendious　to　attain　their　end：　for；　to　my　understanding；　it　is　a　vain　and　flattering　opinion　to　think　any　medicine　can　be　so　sovereign　or　so　happy；　as　that　the　receipt　or　use　of　it　can　work　any　great　effect　upon　the　body　of　man。　It　were　a　strange　speech；　which　spoken；　or　spoken　oft；　should　reclaim　a　man　from　a　vice　to　which　he　were　by　nature　subject：　it　is　order；　pursuit；　sequence；　and　interchange　of　application；　which　is　mighty　in　nature；　which　although　it　require　more　exact　knowledge　in　prescribing；　and　more　precise　obedience　in　observing；　yet　is　recompensed　with　the　magnitude　of　effects。　And　although　a　man　would　think；　by　the　daily　visitations　of　the　physicians；　that　there　were　a　pursuance　in　the　cure：　yet　let　a　man　look　into　their　prescripts　and　ministrations；　and　he　shall　find　them　but　inconstancies　and　every　day's　devices；　without　any　settled　providence　or　project。　Not　that　every　scrupulous　or　superstitious　prescript　is　effectual；　no　more　than　every　straight　way　is　the　way　to　heaven；　but　the　truth　of　the　direction　must　precede　severity　of　observance。

11。　For　Cosmetic；　it　hath　parts　civil；　and　parts　effeminate：　for　cleanness　of　body　was　ever　esteemed　to　proceed　from　a　due　reverence　to　God；　to　society；　and　to　ourselves。　As　for　artificial　decoration；　it　is　well　worthy　of　the　deficiencies　which　it　hath；　being　neither　fine　enough　to　deceive；　nor　to　use；　nor　wholesome　to　please。

12。　For　Athletic；　I　take　the　subject　of　it　largely；　that　is　to　say；　for　any　point　of　ability　whereunto　the　body　of　man　may　be　brought；　whether　it　be　of　activity；　or　of　patience；　whereof　activity　hath　two　parts；　strength　and　softness；　and　patience　likewise　hath　two　parts；　hardness　against　wants　and　extremities；　and　endurance　of　paw　or　torment；　whereof　we　see　the　practices　in　tumblers；　in　savages；　and　in　those　that　suffer　punishment：　nay；　if　there　be　any　other　faculty　which　falls　not　within　any　of　the　former　divisions；　as　in　those　that　dive；　that　obtain　a　strange　power　of　containing　respiration；　and　the　like；　I　refer　to　it　this　part。　Of　these　things　the　practices　are　known；　but　the　philosophy　that　concerneth　them　is　not　much　inquired；　the　rather；　I　think；　because　they　are　supposed　to　be　obtained；　either　by　an　aptness　of　nature；　which　cannot　be　taught；　or　only　by　continual　custom；　which　is　soon　prescribed：　which　though　it　be　not　true；　yet　I　forbear　to　note　any　deficiencies：　for　the　Olympian　games　are　down　long　since；　and　the　mediocrity　of　these　things　is　for　use；　as　for　the　excellency　of　them　it　serveth　for　the　most　part　but　for　mercenary　ostentation。

13。　For　arts　of　pleasure　sensual；　the　chief　deficience　in　them　is　of　laws　to　repress　them。　For　as　it　hath　been　well　observed；　that　the　arts　which　flourish　in　times　while　virtue　is　in　growth；　are　military；　and　while　virtue　is　in　state；　are　liberal；　and　while　virtue　is　in　declination；　are　voluptuary；　so　I　doubt　that　this　age　of　the　world　is　somewhat　upon　the　decent　of　the　wheel。　With　arts　voluptuary　I　couple　practices　joculary；　for　the　deceiving　of　the　senses　is　one　of　the　pleasures　of　the　senses。　As　for　games　of　recreation；　I　hold　them　to　belong　to　civil　life　and　education。　And　thus　much　of　that　particular　human　philosophy　which　concerns　the　body；　which　is　but　the　tabernacle　of　the　mind。

XI。　1。　For　Human　Knowledge　which　concerns　the　Mind；　it　hath　two　parts；　the　one　that　inquireth　of　the　substance　or　nature　of　the　soul　or　mind；　the　other　that　inquireth　of　the　faculties　or　functions　thereof。　＇＇　Unto　the　first　of　these；　the　considerations　of　the　original　of　the　soul；　whether　it　be　native　or　adventive；　and　how　far　it　is　exempted　from　laws　of　matter；　and　of　the　immortality　thereof；　and　many　other　points；　do　appertain：　which　have　been　not　more　laboriously　inquired　than　variously　reported；　so　as　the　travail　therein　taken　seemeth　to　have　been　rather　in　a　maze　than　in　a　way。　But　although　I　am　of　opinion　that　this　knowledge　may　be　more　really　and　soundly　inquired；　even　in　nature；　than　it　hath　been；　yet　I　hold　that　in　the　end　it　must　be　bounded　by　religion；　or　else　it　will　be　subject　to　deceit　and　delusion：　for　as　the　substance　of　the　soul　in　the　creation　was　not　extracted　out　of　the　mass　of　heaven　＇45＇　and　earth　by　the　benediction　of　a　PRODUCAT　but　was　immediately　inspired　from　God：　so　it　is　not　possible　that　it　should　be　（otherwise　than　by　accident）　subject　to　the　laws　of　heaven　and　earth；　which　are　the　subject　of　philosophy；　and　therefore　the　true　knowledge　of　the　nature　and　state　of　the　soul　must　come　by　the　same　inspiration　that　gave　the　substance。　Unto　this　part　of　knowledge　touching　the　soul　there　be　two　appendices；　which；　as　they　have　been　handled；　have　rather　vapoured　forth　fables　than　kindled　truth；　Divination　and　Fascination。

2。　Divination　hath　been　anciently　and　fitly　divided　into　artificial　and　natural；　whereof　artificial　is；　when　the　mind　maketh　a　prediction　by　argument；　concluding　upon　signs　and　tokens；　natural　is　when　the　mind　hath　a　presention　by　an　internal　power；　without　the　inducement　of　a　sign。　Artificial　is　of　two　sorts；　either　when　the　argument　is　coupled　with　a　derivation　of　causes；　which　is　rational；　or　when　it　is　only　grounded　upon　a　coincidence　of　the　effect；　which　is　experimental：　whereof　the　latter　for　the　most　part　is　superstitious；　such　as　were　the　heathen　observations　upon　the　inspection　of　sacrifices；　the　flights　of　birds；　the　swarming　of　bees；　and　such　as　was　t