Page:The Works of Francis Bacon (1884) Volume 1.djvu/345

 do not find the wisdom and diligence of Aristotle well pursued, wlio began to make a collection of the popular signs and colours of good and evil, both simple and comparative, which are as the sophisms of rhetoric, as I touched before. For example:

The defects in the labour ol Aristotle are three: one, that there be but a few of many; another, that their elenches are not annexed: and the third, that he conceived but a part of the use of them: for their use is not only in probation, but much more in impression. For many forms are equal in signification which are differing in impression; as the difference is great in the piercing of that which is sharp and that which is flat, though the strength of the percussion be the same: for there is no man but will be a little more raised by hearing it said, "Your enemies will be glad of this:"

than by hearing it said only, "This is evil for you."

Secondly, I do resume also that which I mentioned before, touching provision or preparatory store, for the furniture of speech and readiness of invention, which appeareth to be of two sorts; the one in resemblance to a shop of pieces unmade up, the other to a shop of things ready made up; both to be applied to that which is frequent and most in request: the former of these I will call antitheta, and the latter formulæ.

Antitheta are theses argued "pro et contra;" wherein men may be more large and laborious: but, in such as are able to do it, to avoid prolixity of entry, I wish the seeds of the several arguments to be cast up into some brief and acute sentences, not to be cited, but to be as skains or bottoms of thread, to be unwinded at large when they come to be used; applying authorities and examples by reference.

Formulæ are but decent and apt passages or conveyances of speech, which may serve indifferently for differing subjects; as of preface, conclusion, digression, transition, excusation, &c. For as in buildings, there is great pleasure and use in the well-casting of the staircases, entries, doors, windows, and the like; so in speech, the conveyances and passages are of special ornament and effect.

There remain two appendices touching the tradition of knowledge, the one critical, the other pedantical. For all knowledge is either delivered by teachers, or attained by men's proper endeavours: and therefore as the principal part of tradition of knowledge concerneth chiefly writing of books, so the relative part thereof concerneth reading of books; whereunto appertain incidently these considerations. The first is concerning the true correction and edition of authors; wherein nevertheless rash diligence hath done great prejudice. For these critics have often presumed, that that which they understand not is false set down: as the priest that, where he found it was written of St. Paul, "Demissus est per sportam," mended his book, and made it "Demissus est per portam;" because sporta was a hard word, and out of his reading: and surely their errors, though they be not so palpable and ridiculous, are yet of tfie same kind. And therefore, as it hath been wisely noted, the most corrected copies are commonly the least correct.

The second is concerning the exposition and explication of authors, which resteth in annotations and commentaries: wherein it is over usual to blanch the obscure places, and discourse upon the plain.

The third is concerning the times, which in many cases give great light to true interpretations.

The fourth is concerning some brief censure and judgment of the authors; that men thereby may make some election unto themselves what books to read.

And the fifth is concerning the syntax and disposition of studies; that men may know in what order or pursuit to read.

For pedantical knowledge, it containeth that difference of tradition which is proper for youth; whereunto appertain divers considerations of great fruit.

As first, the timing and seasoning of knowledge; as with what to initiate them, and from what for a time to refrain them.

Secondly, the consideration where to begin with the easiest, and so proceed to the more difficult; and in what courses to press the more difficult, and then to turn them to the more easy; for it is one method to practise swimming with bladders, and another to practise dancing with heavy shoes.

A third is, the application of learning according unto the propriety of the wits; for there is no defect in the faculties intellectual, but seemeth to have a proper cure contained in some studies: as for example, if a child be bird-witted, that is, hath not the faculty of attention, the mathematics giveth a remedy thereunto; for in them, if the