The Advancement of Learning Page #44

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.

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nobility and grandees.  Ad placitum, are the characters real before
mentioned, and words: although some have been willing by curious inquiry,
or rather by apt feigning, to have derived imposition of names from
reason and intendment; a speculation elegant, and, by reason it searcheth
into antiquity, reverent, but sparingly mixed with truth, and of small
fruit.  This portion of knowledge touching the notes of things and
cogitations in general, I find not inquired, but deficient.  And although
it may seem of no great use, considering that words and writings by
letters do far excel all the other ways; yet because this part
concerneth, as it were, the mint of knowledge (for words are the tokens
current and accepted for conceits, as moneys are for values, and that it
is fit men be not ignorant that moneys may be of another kind than gold
and silver), I thought good to propound it to better inquiry.

(4) Concerning speech and words, the consideration of them hath produced
the science of grammar.  For man still striveth to reintegrate himself in
those benedictions, from which by his fault he hath been deprived; and as
he hath striven against the first general curse by the invention of all
other arts, so hath he sought to come forth of the second general curse
(which was the confusion of tongues) by the art of grammar; whereof the
use in a mother tongue is small, in a foreign tongue more; but most in
such foreign tongues as have ceased to be vulgar tongues, and are turned
only to learned tongues.  The duty of it is of two natures: the one
popular, which is for the speedy and perfect attaining languages, as well
for intercourse of speech as for understanding of authors; the other
philosophical, examining the power and nature of words, as they are the
footsteps and prints of reason: which kind of analogy between words and
reason is handled sparsim, brokenly though not entirely; and,
therefore, I cannot report it deficient, though I think it very worthy to
be reduced into a science by itself.

(5) Unto grammar also belongeth, as an appendix, the consideration of the
accidents of words; which are measure, sound, and elevation or accent,
and the sweetness and harshness of them: whence hath issued some curious
observations in rhetoric, but chiefly poesy, as we consider it, in
respect of the verse and not of the argument.  Wherein though men in
learned tongues do tie themselves to the ancient measures, yet in modern
languages it seemeth to me as free to make new measures of verses as of
dances; for a dance is a measured pace, as a verse is a measured speech.
In these things this sense is better judge than the art:

       “Cœnæ fercula nostræ
    Mallem convivis quam placuisse cocis.”

And of the servile expressing antiquity in an unlike and an unfit
subject, it is well said, “Quod tempore antiquum videtur, id
incongruitate est maxime novum.”

(6) For ciphers, they are commonly in letters or alphabets, but may be in
words.  The kinds of ciphers (besides the simple ciphers, with changes,
and intermixtures of nulls and non-significants) are many, according to
the nature or rule of the infolding, wheel-ciphers, key-ciphers, doubles,
&c.  But the virtues of them, whereby they are to be preferred, are
three; that they be not laborious to write and read; that they be
impossible to decipher; and, in some cases, that they be without
suspicion.  The highest degree whereof is to write omnia per omnia;
which is undoubtedly possible, with a proportion quintuple at most of the
writing infolding to the writing infolded, and no other restraint
whatsoever.  This art of ciphering hath for relative an art of
deciphering, by supposition unprofitable, but, as things are, of great
use.  For suppose that ciphers were well managed, there be multitudes of
them which exclude the decipherer.  But in regard of the rawness and
unskilfulness of the hands through which they pass, the greatest matters
are many times carried in the weakest ciphers.

(7) In the enumeration of these private and retired arts it may be
thought I seek to make a great muster-roll of sciences, naming them for
show and ostentation, and to little other purpose.  But let those, which
are skilful in them, judge whether I bring them in only for appearance,
or whether in that which I speak of them (though in few words) there be
not some seed of proficience.  And this must be remembered, that as there
be many of great account in their countries and provinces, which, when
they come up to the seat of the estate, are but of mean rank and scarcely
regarded; so these arts, being here placed with the principal and supreme
sciences, seem petty things: yet to such as have chosen them to spend
their labours and studies in them, they seem great matters.

XVII. (1) For the method of tradition, I see it hath moved a controversy
in our time.  But as in civil business, if there be a meeting, and men
fall at words, there is commonly an end of the matter for that time, and
no proceeding at all; so in learning, where there is much controversy,
there is many times little inquiry.  For this part of knowledge of method
seemeth to me so weakly inquired as I shall report it deficient.

(2) Method hath been placed, and that not amiss, in logic, as a part of
judgment.  For as the doctrine of syllogisms comprehendeth the rules of
judgment upon that which is invented, so the doctrine of method
containeth the rules of judgment upon that which is to be delivered; for
judgment precedeth delivery, as it followeth invention.  Neither is 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 cannot attain to perfection of knowledge, the
wisdom of the tradition is that which inspireth the felicity of
continuance and proceeding.  And therefore the most real diversity of
method is of method referred to use, and method referred to progression:
whereof the one may be termed magistral, and the other of probation.

(3) The latter whereof seemeth to be via deserta et interclusa.  For as
knowledges are now delivered, there is a kind of contract of error
between the deliverer and the receiver.  For he that delivereth knowledge
desireth to deliver it in such form as may be best believed, and not as
may be best examined; and he that receiveth knowledge desireth rather
present satisfaction than expectant inquiry; and so rather not to doubt,
than not to err: glory making the author not to lay open his weakness,
and sloth making the disciple not to know his strength.

(4) But knowledge that is delivered as a thread to be spun on ought to be
delivered and intimated, if it were possible, in the same method wherein
it was invented: and so is it possible of knowledge induced.  But in this
same anticipated and prevented knowledge, no man knoweth how he came to

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