aphorism book I on the interpretation OF nature and the empire OF man I man as  the minister and interpreter of nature do and understand as much as his  observation on the order of nature either with regard to thing or the mind  permit he and neither know nor be capable of more two the unassisted hand and  the understanding leave to itself possess but little power effect be produce  by the mean of instrument and help which the understanding require no less  than the hand and as instrument either promote or regulate the motion of the  hand so those that be apply to the mind prompt or protect the understanding  III knowledge and human power be synonymous since the ignorance of the cause  frustrate the effect for nature be only subdue by submission and that which in  contemplative philosophy correspond with the cause in practical science become  the rule IV man while operate can only apply or withdraw natural body nature  internal perform the rest five those who become practical verse in nature be  the mechanic the mathematician the physician the alchemist and the magician  but all as matter now stand with faint effort and meager success VI it will be  madness and inconsistency to suppose that thing which have never yet be  perform can be perform without employ some hitherto untried mean VII the  creation of the mind and hand appear very numerous if we judge by book and  manufacture but all that variety consist of a excessive refinement and of  deduction from a few well know matters--_not of a number of axiom Even the  effect already discover be due to chance and experiment rather than to the  science for our present science be nothing more than peculiar arrangement of  matter already discover and not method for discovery or plan for new operation  IX the sole cause and root of almost every defect in the science be this that  while we false admire and extol the power of the human mind we do not search  for its real help X the subtlety of nature be far beyond that of sense or of  the understanding so that the specious meditation speculation and theory of  mankind be but a kind of insanity only there be no one to stand by and observe  it XI as the present science be useless for the discovery of effect so the  present system of logic be useless for the discovery of the science XII the  present system of logic rather assist in confirm and render inveterate the  error find on vulgar notion than in search after truth and be therefore more  hurtful than useful XIII the syllogism be not apply to the principle of the  science and be of no avail in intermediate axiom as be very unequal to the  subtlety of nature it force assent therefore and not thing XIV the syllogism  consist of proposition proposition of word word be the sign of notion if  therefore the notion which from the basis of the whole be confuse and careless  abstract from thing there be no solidity in the superstructure our only hope  then be in genuine induction XV we have no sound notion either in logic or  physics substance quality action passion and existence be not clear notion  much less weight levity density tenuity moisture dryness generation corruption  attraction repulsion element matter from and the like they be all fantastical  and ill-defined XVI the notion of less abstract nature as man dog dove and the  immediate perception of sense as heat cold white black do not deceive we  material yet even these be sometime confuse by the mutability of matter and  the intermixture of thing all the rest which man have hitherto employ be error  and improper abstract and deduce from thing XVII there be the same degree of  licentiousness and error in from axiom as in abstract notion and that in the  first principle which depend on common induction still more be this the case  in axiom and inferior proposition derive from syllogism XVIII the present  discovery in science be such as lie immediate beneath the surface of common  notion it be necessary however to penetrate the more secret and remote part of  nature in order to abstract both notion and axiom from thing by a more certain  and guard method nineteeen there be and can exist but two way of investigate  and discover truth the one hurry on rapid from the sense and particular to the  most general axiom and from they as principle and their suppose indisputable  truth derive and discover the intermediate axiom this be the way now in use  the other construct its axiom from the sense and particular by ascend  continual and gradual till it final arrive at the most general axiom which be  the true but unattempted way twenty the understanding when leave to itself  proceed by the same way as that which it will have adopt under the guidance of  logic namely the first for the mind be find of start off to generalty that it  may avoid labour and after dwell a little on a subject be fatigue by  experiment but those evil be augment by logic for the sake of the ostentation  of dispute XXI the understanding when leave to itself in a man of a steady  patient and reflect disposition especial when unimpeded by receive doctrine  make some attempt in the right way but with little effect since the  understanding undirected and unassisted be unequal to and unfit for the task  of vanquish the obscurity of thing XXII each of these two way begin from the  sense and particular and end in the great generalty but they be immeasurable  different for the one mere touch cursory the limit of experiment and  particular while the other run due and regular through they the one from the  very outset lie down some abstract and useless generalty the other gradual  rise to those principle which be real the most common in nature XXIII there be  no small difference between the idol of the human mind and the idea of the  divine mind that be to say between certain idle dogma and the real stamp and  impression of create object as they be find in nature XXIV axiom determine  upon in argument can never assist in the discovery of new effect for the  subtlety of nature be vast superior to that of argument but axiom proper and  regular abstract from particular easy point out and define new particular and  therefore impart activity to the science XXV the axiom now in use be derive  from a scanty handful as it be of experience and a few particular of frequent  occurrence whence they be of much the same dimension or extent as their origin  and if any neglect or unknown instance occur the axiom be save by some  frivolous distinction when it will be more consistent with truth to amend it  XXVI we be wont for the sake of distinction to call that human reason which we  apply to nature the anticipation of nature as be rash and premature and that  which be proper deduce from thing the interpretation of nature XXVII  anticipation be sufficient powerful in produce unanimity for if man be all to  become even uniform mad they may agree tolerable well with each other XXVIII  anticipation again will be assent to much more ready than interpretation  because be deduce from a few instance and these principal of familiar  occurrence they immediate hit the understanding and satisfy the imagination  while on the contrary interpretation be deduce from various subject and these  wide disperse can sudden strike the understanding so that in common estimation  they must appear difficult and discordant and almost like the mystery of faith  XXIX in science find on opinion and dogma it be right to make use of  anticipation and logic if you wish to force assent rather than thing XXX if  all the capacity of all age shall unite and combine and transmit their labour  no great progress will be make in learning by anticipation because the radical  error and those which occur in the first process of the mind be not cure by  the excellence of subsequent mean and remedy XXXI it be in vain to expect any  great progress in the science by the superinduce or engraft new matter upon  old a instauration must be make from the very foundation if we do not wish to  revolve forever in a circle make only some slight and contemptible progress  XXXII the ancient author and all other be leave in undisputed possession of  their honour for we enter into no comparison of capacity or talon but of  method and assume the part of a guide rather than of a critic XXXIII to speak  plain no correct judgement can be from either of our method or its discovery  by those anticipation which be now in common use for it be not to be require  of we to submit ourselves to the judgement of the very method we ourselves  arraign XXXIV nor be it a easy matter to deliver and explain our sentiment for  those thing which be in themselves new can yet be only understand from some  analogy to what be old XXXV Alexander Borgia say of the expedition of the  French into Italy that they come with chalk in their hand to mark up their  lodging and not with weapon to force their passage Even so do we wish our  philosophy to make its way quiet into those mind that be fit for it and of  good capacity for we have no needs of contention where we differ in first  principle and in our very notion and even in our from of demonstration XXXVI  we have but one simple method of deliver our sentiment namely we must bring  man to particular and their regular series and order and they must for a while  renounce their notion and begin to from a acquaintance with thing XXXVII our  method and that of the sceptic agree in some respect at first set out but  differ most wide and be complete oppose to each other in their conclusion for  they roundly assert that nothing can be know we that but a small part of  nature can be know by the present method their next step however be to destroy  the authority of the sense and understanding while we invent and supply they  with assistance XXXVIII the idol and false notion which have already preoccupy  the human understanding and be deep root in it not only so beset man mind that  they become difficult of access but even when access be obtain will again meet  and trouble we in the instauration of the science unless mankind when forewarn  guard themselves with all possible care against they XXXIX four species of  idol beset the human mind to which for distinction sake we have assign name  call the first idol of the tribe the second idol of the den the three idol of  the market the four idol of the theatre XL the formation of notion and axiom  on the foundation of true induction be the only fit remedy by which we can  ward off and expel these idol it be however of great service to point they out  for the doctrine of idol bear the same relation to the interpretation of  nature as that of the confutation of sophism do to common logic xli the idol  of the tribe be inherent in human nature and the very tribe or race of man for  man sense be false assert to be the standard of thing on the contrary all the  perception both of the sense and the mind bear reference to man and not to the  universe and the human mind resemble those uneven mirror which impart their  own property to different object from which ray be emit and distort and  disfigure they XLII the idol of the den be those of each individual for  everybody in addition to the error common to the race of man have his own  individual den or cavern which intercept and corrupt the light of nature  either from his own peculiar and singular disposition or from his education  and intercourse with other or from his read and the authority acquire by those  who he reverence and admire or from the different impression produce on the  mind as it happen to be preoccupy and predispose or equable and tranquil and  the like so that the spirit of man accord to its several disposition be  variable confuse and as it be actuate by chance and Heraclitus say well that  man search for knowledge in lesser world and not in the great or common world  XLIII there be also idol from by the reciprocal intercourse and society of man  with man which we call idol of the market from the commerce and association of  man with each other for man converse by mean of language but word be from at  the will of the generality and there arise from a bid and unapt formation of  word a wonder obstruction to the mind nor can the definition and explanation  with which learned man be wont to guard and protect themselves in some  instance afford a complete remedy word still manifest force the understanding  throw everything into confusion and lead mankind into vain and innumerable  controversy and fallacy XLIV last there be idol which have creep into man mind  from the various dogma of peculiar system of philosophy and also from the  pervert rule of demonstration and these we denominate idol of the theatre for  we regard all the system of philosophy hitherto receive or imagine as so many  play bring out and perform create fictitious and theatrical world nor do we  speak only of the present system or of the philosophy and sect of the ancient  since numerous other play of a similar nature can be still compose and make to  agree with each other the cause of the most opposite error be general the same  nor again do we allude mere to general system but also to many element and  axiom of science which have become inveterate by tradition implicit credence  and neglect we must however discuss each species of idol more full and  distinct in order to guard the human understanding against they XLV the human  understanding from its peculiar nature easy suppose a great degree of order  and equality in thing than it real find and although many thing in nature be  Himself noble birth and most irregular will yet invent parallel and conjugates  and relative where no such thing be hence the fiction that all celestial body  move in perfect circle thus reject entire spiral and serpentine line except as  explanatory term hence also the element of fire be introduce with its peculiar  orbit to keep square with those other three which be object of our sense the  relative rarity of the element as they be call be arbitrary make to vary in  tenfold progression with many other dream of the like nature nor be this folly  confine to theory but it be to be meet with even in simple notion XLVI the  human understanding when any proposition have be once lie down either from  general admission and belief or from the pleasure it afford force everything  else to add fresh support and confirmation and although most cogent and  abundant instance may exist to the contrary yet either do not observe or  despise they or get rid of and reject they by some distinction with violent  and injurious prejudice rather than sacrifice the authority of its first  conclusion it be well answer by he who be show in a temple the votive tablet  suspend by such as have escape the peril of shipwreck and be press as to  whether he will then recognise the power of the God by a inquiry but where be  the portrait of those who have perish in spite of their vow all superstition  be much the same whether it be that of astrology dream omen retributive  judgement or the like in all of which the delude believer observe event which  be fulfil but neglect and pass over their failure though it be much more  common but this evil insinuate itself still more crafty in philosophy and the  science in which a settle maxim vitiate and govern every other circumstance  though the latter be much more worthy of confidence beside even in the absence  of that eagerness and want of think which we have mention it be the peculiar  and perpetual error of the human understanding to be more move and excite by  affirmative than negative whereas it ought due and regular to be impartial nay  in establish any true axiom the negative instance be the most powerful XLVII  the human understanding be most excite by that which strike and enter the mind  at once and sudden and by which the imagination be immediate fill and inflate  it then begin almost imperceptible to conceive and suppose that everything be  similar to the few object which have take possession of the mind while it be  very slow and unfit for the transition to the remote and heterogeneous  instance by which axiom be try as by fire unless the office be impose upon it  by severe regulation and a powerful authority XLVIII the human understanding  be active and can halt or rest but even though without effect still press  forward thus we can conceive of any end or external boundary of the world and  it seem necessary to occur to we that there must be something beyond nor can  we imagine how eternity have flow on down to the present day since the usual  receive distinction of a infinity a part ante and a part post can hold good  for it will thence follow that one infinity be great than another and also  that infinity be waste away and tend to a end there be the same difficulty in  consider the infinite divisibility of line arise from the weakness of our mind  which weakness interfere to still great disadvantage with the discovery of  cause for although the great generalty in nature must be positive just as they  be find and in fact not causable yet the human understanding incapable of rest  seek for something more Intelligible thus however while aim at further  progress it fall back to what be actual less advance namely final cause for  they be clear more alley to man own nature than the system of the universe and  from this source they have wonder corrupt philosophy but he will be a  unskilful and shallow philosopher who shall seek for cause in the great  generalty and not be anxious to discover they in subordinate object XLIX the  human understanding resemble not a dry light but admit a tincture of the will  and passion which generate their own system accord for man always believe more  ready that which he prefer he therefore reject difficulty for want of patience  in investigation sobriety because it limit his hope the depth of nature from  superstition the light of experiment from arrogance and pride lest his mind  shall appear to be occupy with common and vary object paradox from a fear of  the opinion of the vulgar in short his feel imbue and corrupt his  understanding in innumerable and sometime imperceptible way l but by far the  great impediment and aberration of the human understanding proceed from the  dullness incompetence and error of the sense since whatever strike the sense  preponderate over everything however superior which do not immediate strike  they hence contemplation most cease with sight and a very scanty or perhaps no  regard be pay to invisible object the entire operation therefore of spirit  enclose in tangible body be conceal and escape we all that more delicate  change of formation in the part of coarse substance vulgar call alteration but  in fact a change of position in the small particle be equal unknown and yet  unless the two matter we have mention be explore and bring to light no great  effect can be produce in nature again the very nature of common air and all  body of less density of which there be many be almost unknown for the sense be  weak and err nor can instrument be of great use in extend their sphere or  acuteness all the better interpretation of nature be work out by instance and  fit and apt experiment where the sense only judge of the experiment the  experiment of nature and the thing itself livre the human understanding be by  its own nature prove to abstraction and suppose that which be fluctuate to be  fix but it be better to dissect than abstract nature such be the method employ  by the school of Democritus which make great progress in penetrate nature than  the rest it be best to consider matter its conformation and the change of that  conformation its own action and the law of this action or motion for from be a  mere fiction of the human mind unless you will call the law of action by that  name lii such be the idol of the tribe which arise either from the uniformity  of the constitution of man spirit or its prejudice or its limit faculty or  restless agitation or from the interference of the passion or the incompetence  of the sense or the mode of their impression LIII the idol of the den derive  their origin from the peculiar nature of each individual mind and body and  also from education habit and accident and although they be various and  manifold yet we will treat of some that require the great caution and exert  the great power in pollute the understanding be livid or discolored some man  become attach to particular science and contemplation either from suppose  themselves the author and inventor of they or from have bestow the great pain  upon such subject and thus become most habituate to they if man of this  description apply themselves to philosophy and contemplation of a universal  nature they wrest and corrupt they by their preconceive fancy of which  Aristotle afford we a single instance who make his natural philosophy complete  subservient to his logic and thus render it little more than useless and  disputatious the chemist again have from a fanciful philosophy with the most  confine view from a few experiment of the furnace Gilbert too have employ  himself most assiduous in the consideration of the magnet immediate establish  a system of philosophy to coincide with his favourite pursuit lv the great and  perhaps radical distinction between different man disposition for philosophy  and the science be this that some be more vigorous and active in observe the  difference of thing other in observe their resemblance for a steady and acute  disposition can fix its think and dwell upon and adhere to a point through all  the refinement of difference but those that be sublime and discursive  recognise and compare even the most delicate and general resemblance each of  they ready fall into excess by catch either at nice distinction or shadow of  resemblance that which is not bound some disposition evince a unbounded  admiration of antiquity other eager embrace novelty and but few can preserve  the just medium so as neither to tear up what the ancient have correct lie  down nor to despise the just innovation of the modern but this be very  prejudicial to the science and philosophy and instead of a correct judgement  we have but the faction of the ancient and modern truth be not to be seek in  the good fortune of any particular conjuncture of time which be uncertain but  in the light of nature and experience which be eternal such faction therefore  be to be abjure and the understanding must not allow they to hurry it on to  assent