XV the custody or retain of knowledge be either in write or memory whereof  write have two part the nature of the character and the order of the entry for  the be of character or other visible note of word or thing it have near  conjugation with grammar and therefore I refer it to the due place for the  disposition and collocation of that knowledge which we preserve in write it  consist in a good digest of common place wherein I be not ignorant of the  prejudice impute to the use of common place book as cause a retardation of  read and some sloth or relaxation of memory but because it be but a  counterfeit thing in knowledge to be forward and pregnant except a man be deep  and full I hold the entry of common place to be a matter of great use and  essence in study as that which assure copy of invention and contract judgement  to a strength but this be true that of the method of common place that I have  see there be none of any sufficient worth all of they carry mere the face of a  school and not of a world and refer to vulgar matter and pedantical division  without all life or respect to action for the other principal part of the  custody of knowledge which be memory I find that faculty in my judgement weak  inquire of a be there be extant of it but it seem to I that there be better  precept than that be and better practice of that be than those receive it be  certain the be as it be may be raise to point of ostentation prodigious but in  use as be now manage it be barren not burdensome nor dangerous to natural  memory as be imagine but barren that be not dexterous to be apply to the  serious use of business and occasion and therefore I make no more estimation  of repeat a great number of name or word upon once hear or the pour forth of a  number of verse or rhyme extempore or the make of a satirical simile of  everything or the turn of everything to a jest or the falsify or contradict of  everything by cavil or the like whereof in the faculty of the mind there be  great copy and such as by device and practice may be exalt to a extreme degree  of wonder than I do of the trick of tumbler a ropedancer baladines the one be  the same in the mind that the other be in the body matter of strangeness  without worthiness this be of memory be but build upon two intention the one  prenotion the other emblem prenotion discharge the indefinite seek of that we  will remember and direct we to seek in a narrow compass that be somewhat that  have congruity with our place of memory emblem reduce conceit intellectual to  image sensible which strike the memory more out of which axiom may be draw  much better practice than that in use and beside which axiom there be diverse  more touch help of memory not inferior to they but I do in the beginning  distinguish not to report those thing deficient which be but only ill manage  XVI there remain the four kind of rational knowledge which be transitive  concern the express or transfer our knowledge to other which I will term by  the general name of tradition or delivery tradition have three part the first  concern the organ of tradition the second concern the method of tradition and  the three concern the illustration of tradition for the organ of tradition it  be either speech or write for Aristotle say well word be the image of  cogitation and letter be the image of word but yet it be not of necessity that  cogitation be express by the medium of word for whatsoever be capable of  sufficient difference and those perceptible by the sense be in nature  competent to express cogitation and therefore we see in the commerce of  barbarous people that understand not one another language and in the practice  of diverse that be dumb and deaf that man mind be express in gesture though  not exact yet to serve the turn and we understand further that it be the use  of china and the kingdom of the high Levant to write in character real which  express neither letter nor word in gross but thing or notion insomuch as  country and province which understand not one another language can  nevertheless read one another write because the character be accept more  general than the language do extend and therefore they have a vast multitude  of character as many I suppose as radical word these note of cogitation be of  two sort the one when the note have some similitude or congruity with the  notion the other and placitum have force only by contract or acceptation of  the former sort be hieroglyphic and gesture for as to hieroglyphic thing of  ancient use and embrace chief by the Egyptian one of the most ancient nation  they be but as continue impress and emblem and as for gesture they be as  transitory hieroglyphic and be to hieroglyphic as word speak be to word write  in that they abide not but they have evermore as well as the other a affinity  with the thing signify as Periander be consult with how to preserve a tyranny  new usurp bid the messenger attend and report what he see he do and go into  his garden and top all the high flower signify that it consist in the cut off  and keep low of the nobility and grandee and placitum be the character real  before mention and word although some have be Willing by curious inquiry or  rather by apt feign to have derive imposition of name from reason and  intendment a speculation elegant and by reason it search into antiquity  reverend but spare mix with truth and of small fruit this portion of knowledge  touch the note of thing and cogitation in general I find not inquire but  deficient and although it may seem of no great use consider that word and  write by letter do far excel all the other way yet because this part concern  as it be the mint of knowledge for word be the token current and accept for  conceit as money be for valve and that it be fit man be not ignorant that  money may be of another kind than gold and silver I think good to propound it  to better inquiry concern speech and word the consideration of they have  produce the science of grammar for man still strive to reintegrate himself in  those benediction from which by his fault he have be deprive and as he have  strive against the first general curse by the invention of all other be so  have he seek to come forth of the second general curse which be the confusion  of tongue by the be of grammar whereof the use in a mother tongue be small in  a foreign tongue more but most in such foreign tongue as have cease to be  vulgar tongue and be turn only to learned tongue the duty of it be of two  nature the one popular which be for the speedy and perfect attain language as  well for intercourse of speech as for understanding of author the other  philosophical examine the power and nature of word as they be the footstep and  print of reason which kind of analogy between word and reason be handle  sparsim break though not entire and therefore I can report it deficient though  I think it very worthy to be reduce into a science by itself unto grammar also  belong as a appendix the consideration of the accident of word which be  measure sound and elevation or accent and the sweetness and harshness of they  whence have issue some curious observation in rhetoric but chief poesy as we  consider it in respect of the verse and not of the argument wherein though man  in learned tongue do tie themselves to the ancient measure yet in modern  language it seem to I as free to make new measure of verse as of dance for a  dance be a measure pace as a verse be a measure speech in these thing this  sense be better judge than the be kind of eyesalve food tray our men   to choose rather guest how to please cook and of the servile express antiquity  in a unlike and a unfit subject it be well say quoth tempore antiquity to see  id incongruitate be maxim novum for cipher they be common in letter or  alphabet but may be in word the kind of cipher beside the simple cipher with  change and intermixture of nulls and non-significants be many accord to the  nature or rule of the enfold wheel cipher key-ciphers double c but the virtue  of they whereby they be to be prefer be three that they be not laborious to  write and read that they be impossible to decipher and in some case that they  be without suspicion the high degree whereof be to write all per all which be  undoubted possible with a proportion quintuple at most of the write enfold to  the write enfold and no other restraint whatsoever this be of cipher have for  relative a be of decipher by supposition unprofitable but as thing be of great  use for suppose that cipher be well manage there be multitude of they which  exclude the decipherer but in regard of the rawness and unskilfulness of the  hand through which they pass the great matter be many time carry in the weak  cipher in the enumeration of these private and retire be it may be think I  seek to make a great muster roll of science name they for show and ostentation  and to little other purpose but let those which be skilful in they judge  whether I bring they in only for appearance or whether in that which I speak  of they though in few word there be not some seed of proficience and this must  be remember that as there be many of great account in their country and  province which when they come up to the seat of the estate be but of mean rank  and scarce regard so these be be here place with the principal and supreme  science seem petty thing yet to such as have choose they to spend their labour  and study in they they seem great matter XVII for the method of tradition I  see it have move a controversy in our time but as in civil business if there  be a meeting and man fall at word there be common a end of the matter for that  time and no proceed at all so in learning where there be much controversy  there be many time little inquiry for this part of knowledge of method seem to  I so weak inquire as I shall report it deficient method have be place and that  not amiss in logic as a part of judgement for as the doctrine of syllogism  comprehend the rule of judgement upon that which be invent so the doctrine of  method contain the rule of judgement upon that which be to be deliver for  judgement precede delivery as it follow invention neither be the method or the  nature of the tradition material only to the use of knowledge but likewise to  the progression of knowledge for since the labour and life of one man can  attain to perfection of knowledge the wisdom of the tradition be that which  inspire the felicity of continuance and proceed and therefore the most real  diversity of method be of method refer to use and method refer to progression  whereof the one may be term magistral and the other of probation the latter  whereof seem to be way desert et to shut out for as knowledge be now deliver  there be a kind of contract of error between the deliverer and the receiver  for he that deliver knowledge desire to deliver it in such from as may be best  believe and not as may be best examine and he that receive knowledge desire  rather present satisfaction than expectant inquiry and so rather not to doubt  than not to err glory make the author not to lie open his weakness and sloth  make the disciple not to know his strength but knowledge that be deliver as a  thread to be spin on ought to be deliver and intimate if it be possible in the  same method wherein it be invent and so be it possible of knowledge induce but  in this same anticipate and prevent knowledge no man know how he come to the  knowledge which he have obtain but yet nevertheless secundum majus et minus a  man may revisit and descend unto the foundation of his knowledge and consent  and so transplant it into another as it grow in his own mind for it be in  knowledge as it be in plant if you mean to use the plant it be no matter for  the root but if you mean to remove it to grow then it be more assure to rest  upon root than slip so the delivery of knowledge as it be now use be as of  fair body of tree without the root good for the carpenter but not for the  planter but if you will have science grow it be less matter for the shaft or  body of the tree so you look well to the take up of the root of which kind of  delivery the method of the mathematics in that subject have some shadow but  general I see it neither put in use nor put in inquisition and therefore note  it for deficient another diversity of method there be which have some affinity  with the former use in some case by the discretion of the ancient but disgrace  since by the imposture of many vain person who have make it as a false light  for their counterfeit merchandise and that be enigmatical and disclose the  pretence whereof be to remove the vulgar capacity from be admit to the secret  of knowledge and to reserve they to select auditor or wit of such sharpness as  can pierce the veil another diversity of method whereof the consequence be  great be the delivery of knowledge in aphorism or in method wherein we may  observe that it have be too much take into custom out of a few axiom or  observation upon any subject to make a solemn and formal be fill it with some  discourse and illustrate it with example and digest it into a sensible method  but the write in aphorism have many excellent virtue whereto the write in  method do not approach for first it try the writer whether he be superficial  or solid for aphorism except they shall be ridiculous can be make but of the  pith and heart of science for discourse of illustration be cut off recital of  example be cut off discourse of connection and order be cut off description of  practice be cut off so there remain nothing to fill the aphorism but some good  quantity of observation and therefore no man can suffice nor in reason will  attempt to write aphorism but he that be sound and ground but in method  so much series the commissures pollet so much de medio cost  to go to honor as  a man shall make a great show of a be which if it be disjoin will come to  little second method be more fit to win consent or belief but less fit to  point to action for they carry a kind of demonstration in orb or circle one  part illuminate another and therefore satisfy but particular be disperse do  best agree with disperse direction and last aphorism represent a knowledge  break do invite man to inquire further whereas method carry the show of a  total do secure man as if they be at further another diversity of method which  be likewise of great weight be the handle of knowledge by assertion and their  proof or by question and their determination the latter kind whereof if it be  immoderate follow be as prejudicial to the proceed of learning as it be to the  proceed of a army to go about to besiege every little fort or hold for if the  field be keep and the sum of the enterprise pursue those small thing will come  in of themselves indeed a man will not leave some important piece enemy at his  back in like manner the use of confutation in the delivery of science ought to  be very spare and to serve to remove strong preoccupations and prejudgments  and not to minister and excite disputatious and doubt another diversity of  method be accord to the subject or matter which be handle for there be a great  difference in delivery of the mathematics which be the most abstract of  knowledge and policy which be the most immerse and howsoever contention have  be move touch a uniformity of method in multiformity of matter yet we see how  that opinion beside the weakness of it have be of ill desert towards learning  as that which take the way to reduce learning to certain empty and barren  generalty be but the very husk and shell of science all the kernel be force  out and expulse with the torture and press of the method and therefore as I do  allow well of particular topic for invention so I do allow likewise of  particular method of tradition another diversity of judgement in the delivery  and teach of knowledge be accord unto the light and presupposition of that  which be deliver for that knowledge which be new and foreign from opinion  receive be to be deliver in another from than that that be agreeable and  familiar and therefore Aristotle when he think to tax Democritus do in truth  commend he where he say if we shall indeed dispute and not follow after  similitude c for those who conceit be seat in popular opinion needs only but  to prove or dispute but those who conceit be beyond popular opinion have a  double labour the one to make themselves conceive and the other to prove and  demonstrate so that it be of necessity with they to have recourse to  similitude and translation to express themselves and therefore in the infancy  of learning and in rude time when those conceit which be now trivial be then  new the world be full of parable and similitude for else will man either have  pass over without mark or else reject for paradox that which be offer before  they have understand or judge so in divine learning we see how frequent  parable and trope be for it be a rule that whatsoever science be not consonant  to presupposition must pray in aid of similitude there be also other diversity  of method vulgar and receive as that of resolution or analysis of constitution  or systasis of concealment or cryptic c which I do allow well of though I have  stand upon those which be least handle and observe all which I have remember  to this purpose because I will erect and constitute one general inquiry which  seem to I deficient touch the wisdom of tradition but unto this part of  knowledge concern method do further belong not only the architecture of the  whole frame of a work but also the several beam and column thereof not as to  their stuff but as to their quantity and figure and therefore method consider  not only the disposition of the argument or subject but likewise the  proposition not as to their truth or matter but as to their limitation and  manner for herein ramus merit better a great deal in revive the good rule of  proposition c than he do in introduce the canker of epitome and yet as it be  the condition of human thing that accord to the ancient fable the most  precious thing have the most pernicious keeper it be so that the attempt of  the one make he fall upon the other for he have needs be well conduct that  shall design to make axiom convertible if he make they not withal circular and  non-promovent or incur into themselves but yet the intention be excellent the  other consideration of method concern proposition be chief touch the utmost  proposition which limit the dimension of science for every knowledge may be  fit say beside the profundity which be the truth and substance of it that make  it solid to have a longitude and a latitude account the latitude towards other  science and the longitude towards action that be from the great generality to  the most particular precept the one give rule how far one knowledge ought to  intermeddle within the province of another which be the rule they call the  other give rule unto what degree of particularity a knowledge shall descend  which latter I find pass over in silence be in my judgement the more material  for certainty there must be somewhat leave to practice but how much be worthy  the inquiry we see remote and superficial generalty do but offer knowledge to  scorn of practical man and be no more aid to practice than a Ortelius  universal map be to direct the way between London and York the better sort of  rule have be not unfit compare to glass of steel unpolished where you may see  the image of thing but first they must be file so the rule will help if they  be labour and polish by practice but how crystalline they may be make at the  first and how far forth they may be polish aforehand be the question the  inquiry whereof seem to I deficient there have be also labour and put in  practice a method which be not a lawful method but a method of imposture which  be to deliver knowledge in such manner as man may speedy come to make a show  of learning who have it not such be the travail of Raymundus Lullius in make  that be which bear his name not unlike to some book of typocosmy which have be  make since be nothing but a mass of word of all be to give man countenance  that those which use the term may be think to understand the be which  collection be much like a fripper's or broker shop that have end of everything  but nothing of worth XVIII now we descend to that part which concern the  illustration of tradition comprehend in that science which we call rhetoric or  be of eloquence a science excellent and excellent well labour for although in  true valve it be inferior to wisdom as it be say by God to Moses when he  disable himself for want of this faculty Aaron shall be thy speaker and thou  shall be to he as God yet with people it be the more mighty for so Solomon say  sapiens cord to drive to aware say sweet drink eloquence marjoram  to find again signify that profoundness of wisdom will help a man to a name or  admiration but that it be eloquence that prevail in a active life and as to  the labour of it the emulation of Aristotle with the rhetorician of his time  and the experience of Cicero have make they in their work of rhetoric exceed  themselves again the excellency of example of eloquence in the oration of  Demosthenes and Cicero add to the perfection of the precept of eloquence have  double the progression in this be and therefore the deficience which I shall  note will rather be in some collection which may as handmaid attend the be  than in the rule or use of the be itself notwithstanding to stir the earth a  little about the root of this science as we have do of the rest the duty and  office of rhetoric be to apply reason to imagination for the better move of  the will for we see reason be disturb in the administration thereof by three  mean by illaqueation or sophism which pertain to logic by imagination or  impression which pertain to rhetoric and by passion or affection which pertain  to morality and as in negotiation with other man be wrought by cunning by  importunity and by vehemency so in this negotiation within ourselves man be  undermine by inconsequences solicit and importune by impression or observation  and transport by passion neither be the nature of man so unfortunate build as  that those power and be shall have force to disturb reason and not to  establish and advance it for the end of logic be to teach a from of argument  to secure reason and not to entrap it the end of morality be to procure the  affection to obey reason and not to invade it the end of rhetoric be to fill  the imagination to second reason and not to oppress it for these abuse of be  come in but ex oblique for caution and therefore it be great injustice in  Plato though spring out of a just hatred to the rhetorician of his time to  esteem of rhetoric but as a voluptuary be resemble it to cokeery that do mar  wholesome meat and help unwholesome by variety of sauce to the pleasure of the  taste for we see that speech be much more conversant in adorn that which be  good than in colour that which be evil for there be no man but speak more  honest than he can do or think and it be excellent note by Thucydides in Cleon  that because he use to hold on the bid side in cause of estate therefore he be  ever inveigh against eloquence and good speech know that no man can speak fair  of course sordid and base and therefore as Plato say elegant that virtue if  she can be see will move great love and affection so see that she can be show  to the sense by corporal shape the next degree be to show her to the  imagination in lively representation for to show her to reason only in  subtlety of argument be a thing ever deride in Chrysippus and many of the  Stoic who think to thrust virtue upon man by sharp disputation and conclusion  which have no sympathy with the will of man again if the affection in  themselves be pliant and obedient to reason it be true there shall be no great  use of persuasion and insinuation to the will more than of naked proposition  and proof but in regard of the continual mutiny and seditious of the affection  video good to make good lower to follow reason will become captive and servile  if eloquence of persuasion do not practice and win the imagination from the  affection part and contract a confederacy between the reason and imagination  against the affection for the affection themselves carry ever a appetite to  good as reason do the difference be that the affection behold mere the present  reason behold the future and sum of time and therefore the present fill the  imagination more reason be common vanquish but after that force of eloquence  and persuasion have make thing future and remote appear as present then upon  the revolt of the imagination reason prevail we conclude therefore that  rhetoric can be no more charge with the colour of the worst part than logic  with sophistry or morality with vice for we know the doctrine of contrary be  the same though the use be opposite it appear also that logic differ from  rhetoric not only as the fist from the palm the one close the other at large  but much more in this that logic handle reason exact and in truth and rhetoric  handle it as it be plant in popular opinion and manner and therefore Aristotle  do wise place rhetoric as between logic on the one side and moral or civil  knowledge on the other as participate of both for the proof and demonstration  of logic be towards all man indifferent and the same but the proof and  persuasion of rhetoric ought to differ accord to the auditor Orpheus in a wood  inter dolphin arion which application in perfection of idea ought to extend so  far that if a man shall speak of the same thing to several person he shall  speak to they all respective and several way though this politic part of  eloquence in private speech it be easy for the great orator to want while by  the observe their well grace from of speech they lose the volubility of  application and therefore it shall not be amiss to recommend this to better  inquiry not be curious whether we place it here or in that part which concern  policy now therefore will I descend to the deficience which as I say be but  attendance and first I do not find the wisdom and diligence of Aristotle well  pursue who begin to make a collection of the popular sign and colour of good  and evil both simple and comparative which be as the sophism of rhetoric as I  touch before for example false conclusion quoth to praise good quoth  to inflict censure malum to fall into contempt recommend of selling who vult  to thrust out pay malum be malum be inquit emptor say come to go back tum  to boast the defect in the labour of Aristotle be three one that there be but  a few of many another that there elenches be not annex and the three that he  conceive but a part of the use of they for their use be not only in probation  but much more in impression for many from be equal in signification which be  differ in impression as the difference be great in the pierce of that which be  sharp and that which be flat though the strength of the percussion be the same  for there be no man but will be a little more raise by hear it say your enemy  will be glad of this Hoc Ithacus lightarmed footsoldier et great to trade  atridae than by hear it say only this be evil for you second I do resume also  that which I mention before touch provision or preparatory store for the  furniture of speech and readiness of invention which appear to be of two sort  the one in resemblance to a shop of piece unmake up the other to a shop of  thing ready make up both to be apply to that which be frequent and most in  request the former of these I will call antithesis and the latter formulae  Antitheta be thesis argue pro et contra wherein man may be more large and  laborious but in such as be able to do it to avoid prolixity of entry I wish  the seed of the several argument to be cast up into some brief and acute  sentence not to be cite but to be as skein or bottom of thread to be unwind at  large when they come to be use supply authority and example by reference pro  word law non be interpretation say predicting who to go back a litter come  to go back a litter judge transit in legislator pro opinion law ex omnibus  word be to draw out feeling who to explain one formulae be but decent and apt  passage or conveyance of speech which may serve indifferent for differ subject  as of preface conclusion digression transition excusation c for as in building  there be great pleasure and use in the well cast of the staircase entry door  window and the like so in speech the conveyance and passage be of special  ornament and effect a conclusion in a deliberative so may we redeem the fault  pass and prevent the inconvenience future