The Advancement of Learning Page #23

The Advancement of Learning, published by Francis Bacon in 1605, is a foundational text in the history of science and philosophy. In this work, Bacon advocates for empirical research and the systematic organization of knowledge, laying the groundwork for the scientific method. The book critiques existing scholarly practices and proposes a new approach to learning based on observation and experimentation. It marks a significant shift towards modern scientific inquiry.

• Essay

								

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,
specially 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 into these things for inquisition of
truth, as your Majesty hath showed in your own example, who, with the two
clear eyes of religion and natural philosophy, have looked deeply and
wisely into these shadows, and yet proved yourself to be of the nature of
the sun, which passeth through pollutions and itself remains as pure as
before.  But this I hold fit, that these narrations, which have mixture
with superstition, be sorted by themselves, and not to be mingled with
the narrations which are merely and sincerely natural.  But as for the
narrations touching the prodigies and miracles of religions, they are
either not true or not natural; and, therefore, impertinent for the story
of Nature.

(5) For history of Nature, wrought or mechanical, I find some collections
made of agriculture, and likewise of manual arts; but commonly with a
rejection of experiments familiar and vulgar; for it is esteemed a kind
of dishonour unto learning to descend to inquiry or meditation upon
matters mechanical, except they be such as may be thought secrets,
rarities, and special subtleties; which humour of vain and supercilious
arrogancy is justly derided in Plato, where he brings in Hippias, a
vaunting sophist, disputing with Socrates, a true and unfeigned
inquisitor of truth; where, the subject being touching beauty, Socrates,
after his wandering manner of inductions, put first an example of a fair
virgin, and then of a fair horse, and then of a fair pot well glazed,
whereat Hippias was offended, and said, “More than for courtesy’s sake,
he did think much to dispute with any that did allege such base and
sordid instances.”  Whereunto Socrates answereth, “You have reason, and
it becomes you well, being a man so trim in your vestments,” &c., and so
goeth on in an irony.  But the truth is, they be not the highest
instances that give the securest information, as may be well expressed in
the tale so common of the philosopher that, while he gazed upwards to the
stars, fell into the water; for if he had looked down he might have seen
the stars in the water, but looking aloft he could not see the water in
the stars.  So it cometh often to pass that mean and small things
discover great, better than great can discover the small; and therefore
Aristotle noteth well, “That the nature of everything is best seen in his
smallest portions.”  And for that cause he inquireth the nature of a
commonwealth, first in a family, and the simple conjugations of man and
wife, parent and child, master and servant, which are in every cottage.
Even so likewise the nature of this great city of the world, and the
policy thereof, must be first sought in mean concordances and small
portions.  So we see how that secret of Nature, of the turning of iron
touched with the loadstone towards the north, was found out in needles of
iron, not in bars of iron.

(6) But if my judgment be of any weight, the use of history mechanical is
of all others the most radical and fundamental towards natural
philosophy; such natural philosophy as shall not vanish in the fume of
subtle, sublime, or delectable speculation, but such as shall be
operative to the endowment and benefit of man’s life.  For it will not
only minister and suggest for the present many ingenious practices in all
trades, by a connection and transferring of the observations of one art
to the use of another, when the experiences of several mysteries shall
fall under the consideration of one man’s mind; but further, it will give
a more true and real illumination concerning causes and axioms than is
hitherto attained.  For like as a man’s disposition is never well known
till he be crossed, nor Proteus ever changed shapes till he was
straitened and held fast; so the passages and variations of nature cannot
appear so fully in the liberty of nature as in the trials and vexations
of art.

II. (1) For civil history, it is of three kinds; not unfitly to be
compared with the three kinds of pictures or images.  For of pictures or
images we see some are unfinished, some are perfect, and some are
defaced.  So of histories we may find three kinds: memorials, perfect
histories, and antiquities; for memorials are history unfinished, or the
first or rough drafts of history; and antiquities are history defaced, or
some remnants of history which have casually escaped the shipwreck of
time.

(2) Memorials, or preparatory history, are of two sorts; whereof the one
may be termed commentaries, and the other registers.  Commentaries are
they which set down a continuance of the naked events and actions,
without the motives or designs, the counsels, the speeches, the pretexts,
the occasions, and other passages of action.  For this is the true nature
of a commentary (though Cæsar, in modesty mixed with greatness, did for
his pleasure apply the name of a commentary to the best history of the

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