Out of this assertion are satisfied a multitude of effects and observations, as that whiteness and blackness are most incompatible with transparence; that whiteness keepeth light, and blackness stoppeth light, but neither passeth it; that whiteness or blackness are never produced in rainbows, diamonds, crystals, and the like; that white giveth no dye, and black hardly taketh dye; that whiteness seemeth to have an affinity with dryness, and blackness with moisture; that adustion causeth blackness, and calcination whiteness; that flowers are generally of fresh colours, and rarely black, etc. All which I do now mention confusedly by way of derivation and not by way of induction. This sixth direction, which I have thus explained, is of good and competent liberty for whiteness fixed and inherent, but not for whiteness fantastical or appearing, as shall be afterwards touched. But first do you need a reduction back to certainty or verity; for it is not all position or contexture of unequal bodies that will produce colour; for AQUA FORTIS, oil of VITRIOL, etc. more manifestly, and many other substances more obscurely, do consist of very unequal parts, which yet are transparent and clear. Therefore the reduction must be, that the bodies or parts of bodies so intermingled as before be of a certain grossness or magnitude; for the unequalities which move the sight must have a further dimension and quantity than those which operate many other effects. Some few grains of saffron will give a tincture to a tun of water; but so many grains of civet will give a perfume to a whole chamber of air. And therefore when Democritus (from whom Epicurus did borrow it) held that the position of the solid portions was the cause of colours, yet in the very truth of his assertion he should have added, that the portions are required to be of some magnitude. And this is one cause why colours have little inwardness and necessitude with the nature and proprieties of things, those things resembling in colour which otherwise differ most, as salt and sugar, and contrariwise differing in colour which otherwise resemble most, as the white and blue violets, and the several veins of one agate or marble, by reason that other virtues consist in more subtile proportions than colours do; and yet are there virtues and natures which require a grosser magnitude than colours, as well as scents and divers other require a more subtile; for as the portion of a body will give forth scent which is too small to be seen, so the portion of a body will shew colours which is too small to be endued with weight; and therefore one of the prophets with great elegancy describing how all creatures carry no proportion towards God the creator, saith, THAT ALL THE NATIONS IN RESPECT OF HIM ARE LIKE THE DUST UPON THE BALANCE, which is a thing appeareth but weigheth not. But to return, there resteth a further freeing of this sixth direction; for the clearness of a river or stream sheweth white at a distance, and crystalline glasses deliver the face or any other object falsified in whiteness, and long beholding the snow to a weak eye giveth an impression of azure rather than of whiteness. So as for whiteness in apparition only and representation by the qualifying of the light, altering the INTERMEDIUM, or affecting the eye itself, it reacheth not. But you must free your direction to the producing of such an incidence, impression, or operation, as may cause a precise and determinate passion of the eye; a matter which is much more easy to induce than that which we have passed through; but yet because it hath a full coherence both with that act of radiation (which hath hitherto been conceived and termed so unproperly and untruly by some an effluxion of spiritual species and by others an investing of the INTERMEDIUM with a motion which successively is conveyed to the eye) and with the act of sense, wherein I should likewise open that which I think good to withdraw, I will omit. Neither do I contend but that this motion which I call the freeing of a direction, in the received philosophies (as far as a swimming anticipation could take hold) might be perceived and discerned; being not much other matter than that which they did not only aim at in the two rules of AXIOMS before remembered, but more nearly also in that which they term the form or formal cause, or that which they call the true difference; both which nevertheless it seemeth they propound rather as impossibilities and wishes than as things within the compass of human comprehension. For Plato casteth his burden and saith THAT HE WILL REVERE HIM AS A GOD, THAT CAN TRULY DIVIDE AND DEFINE; which cannot be but by true forms and differences. Wherein I join hands with him, confessing as much as yet assuming to myself little; for if any man call by the strength of his ANTICIPATIONS find out forms, I will magnify him with the foremost. But as any of them would say that if divers things which many men know by instruction and observation another knew by revelation and without those means, they would take him for somewhat supernatural and divine; so I do acknowledge that if any man can by anticipations reach to that which a weak and inferior wit may attain to by interpretation, he cannot receive too high a title. Nay I for my part do indeed admire to see how far some of them have proceeded by their ANTICIPATIONS; but how? It is as I wonder at some blind men, to see what shift they make without their eye-sight; thinking with myself that if I were blind I could hardly do it. Again Aristotle's school confesseth that there is no true knowledge but by causes, no true cause but the form, no true form known except one, which they are pleased to allow; and therefore thus far their evidence standeth with us, that both hitherto there hath been nothing but a shadow of knowledge, and that we propound now that which is agreed to be worthiest to be sought, and hardest to be found. There wanteth now a part very necessary, not by way of supply but by way of caution; for as it is seen for the most part that the outward tokens and badges of excellency and perfection are more incident to things merely counterfeit than to that which is true, but for a meaner and baser sort; as a dubline is more like a perfect ruby than a spinel, and a counterfeit angel is made more like a true angel than if it were an angel coined of China gold; in like manner the direction carrieth a resemblance of a true direction in verity and liberty which indeed is no direction at all. For though your direction seem to be certain and free by pointing you to a nature that is unseparable from the nature you inquire upon, yet if it do not carry you on a degree or remove nearer to action, operation, or light to make or produce, it is but superficial and counterfeit. Wherefore to secure and warrant what is a true direction, though that general note I have given be perspicuous in itself (for a man shall soon cast with himself whether he be ever the nearer to effect and operate or no, or whether he have won but an abstract or varied notion) yet for better instruction I will deliver three particular notes of caution. The first is that the nature discovered be more original than the nature supposed, and not more secondary or of the like degree; as to make a stone bright or to make it smooth it is a good direction to say, make it even; but to make a stone even it is no good direction to say, make it bright or make it smooth; for the rule is that the disposition of any thing referring to the state of it in itself or the parts, is more original than that which is relative or transitive towards another thing. So evenness is the disposition of the stone in itself, but smooth is to the hand and bright to the eye, and yet nevertheless they all cluster and concur; and yet the direction is more unperfect, if it do appoint you to such a relative as is in the same kind and not in a diverse.
For in the direction to produce brightness by smoothness, although properly it win no degree, and will never teach you any new particulars before unknown; yet by way of suggestion or bringing to mind it may draw your consideration to some particulars known but not remembered; as you shall sooner remember some practical means of ****** smoothness, than if you had fixed your consideration only upon brightness by ****** reflexion, as thus, make it such as you may see your face in it, this is merely secondary, and helpeth neither by way of informing nor by way of suggestion. So if in the inquiry of whiteness you were directed to make such a colour as should be seen furthest in a dark light; here you are advanced nothing at all. For these kinds of natures are but proprieties, effects, circumstances, concurrences, or what else you shall like to call them, and not radical and formative natures towards the nature supposed. The second caution is that the nature inquired be collected by division before composition, or to speak more properly, by composition subaltern before you ascend to composition absolute, etc.
OF THE INTERNAL AND PROFOUND ERRORS AND SUPERSTITIONS IN THE NATURE OF THE MIND, AND OF THE FOUR SORTS OF IDOLS OR FICTIONS WHICH OFFER THEMSELVES TO THE UNDERSTANDING IN THE INQUISITION OF KNOWLEDGE; BEING THE 16TH CHAPTER, AND THIS A SMALL FRAGMENT THEREOF, BEING A PREFACE TO THE INWARD ELENCHES OF THE MIND.
The opinion of Epicurus that the gods were of human shape, was rather justly derided than seriously confuted by the other sects, demanding whether every kind of sensible creatures did not think their own figure fairest, as the horse, the bull, and the like, which found no beauty but in their own forms, as in appetite of lust appeared. And the heresy of the Anthropomorphites was ever censured for a gross conceit bred in the obscure cells of solitary monks that never looked abroad. Again the fable so well known of QUIS PINXIT LEONEM, doth set forth well that there is an error of pride and partiality, as well as of custom and familiarity. The reflexion also from glasses so usually resembled to the imagery of the mind, every man knoweth to receive error and variety both in colour, magnitude, and shape, according to the quality of the glass. But yet no use hath been made of these and many the like observations, to move men to search out and upon search to give true cautions of the native and inherent errors in the mind of man which have coloured and corrupted all his notions and impressions.
I do find therefore in this enchanted glass four Idols or false appearances of several and distinct sorts, every sort comprehending many subdivisions: the first sort, I call idols of the NATION or TRIBE; the second, idols of the PALACE; the third, idols of the CAVE; and the fourth, idols of the THEATRE, etc.
HERE FOLLOWETH AN ABRIDGMENT OF DIVERS CHAPTERS OF THE FIRST BOOK OF INTERPRETATION OF NATURE.
