A COMMENTARY on

THE GREAT INSTAURATION

The Universal and General Reformation of the Whole Wide World

through the

Renewal of all Arts and Sciences

by

Peter Dawkins

Copyright@ The Francis Bacon Research Trust, 1983.

First printed and published by The Francis Bacon Research Trust in 1983, The Dairy Office,

Castle Ashby, Northampton, NN7 1LF.

ISBN : 0-86293-004-9 1

Frontispiece of "Sylva Sy,Ivarum". 1627.

CONTENTS

Page Preface ............................................................................. 7

The Scheme of the Great Instauration ... . .. .. .. .. ... . . . . ... .. .. . . .. ... 17

The Six Parts of the Great Instauration ............................... 33

Charity - the Supreme Law or Rule 47

Extracts from:

The Third Degree Lecture of Freemasonry 50

The Fame and Confession of the Fraternity of the Most Laudable Order of the Rosy Cross . . . . . . . . . . . . . . . . . 53

The Introduction to the Great Instauration .................... 57

The Epistle Dedicatory to the Great Instauration ........... 58

The General Preface to the Great Instauration .............. 60

ILLUSTRATIONS Page

i. Engraved portrait of Sir Francis Bacon, - Frontispiece to Sylva Sylvarum (1627) ................................................................ 2

2. 'AA' headpiece to 'Preface to the Reader', Daemonology (1603) ............ 3 3. 'Pallas Athena' emblem from titlepage to Scripta in Naturali et

Universali Philosophia (1653) ...................................................... 3 4. Sir Francis Bacon, Lord Chancellor- portrait by Paul van Somer (1618).. 5

Reproduced by courtesy of the Earl of Verulam, Gorhambury 5. Miniature of Francis Bacon, aged 18 yrs., by Nicholas Hilliard (1578) ..... 6

Reproduced by courtesy of His Grace the Duke of Rutland, Be/voir Cast!!' 6. 'Mask' headpiece to 'Of Followers and Friends', Essays (1597) ............... . 7. 'AA' headpiece to 'Upon the Lines of Life of .... Shakespeare',

1st. Folio Shakespeare Plays (1623) ............................................... 12 8. 'Pallas Athena' emblem from titlepage to Nova Atlantis (1643) ................ 12 9. Page 33, Minerva Britanna (1612) ........................................................ 13

10. Page 34, Minerva Britanna (1612) ........................................................ 14 11. Frontispiece to Of the Advancement and Proficience of Learning (1640) 15 12. Titlepage to Spratt's The History of the Royal Society of London (1667). 16

Reproduced by courtesy of' the Royal Society. 13. 'Dionysian' headpiece to 'The Generall Argument', Advancement

of Learning (1640) ....................................................................... 17 14. Diag: The Pyramid of Philosophy........................................................ 20 15. Diag: The Tree of Philosophy ............................................................. 28 16. "Mente Videbor" emblem from titlepage to Minerva Britanna (1612) ...... 31 17. Titlepage to Of the Advancement and /'roficience of Learning (1640) .... 32 18. 'Pan' headpiece to the 'Dedication', Faerie Queen (1617) ....................... 33 19. Titlepage to Novum Organum (1620) ................................................... 34 20. Titlepage to Sylva Sylvarum (1626-7) ................................................... 37 21. "Tempore Patet Occulta Veritas" emblem from titlepage to

New Atlantis (1626-7) .................................................................. 45 22. Frontispiece to La Sagesse Mysterieuse des Anciens (1641) ................... 46 23. 'Archer' headpiece used in the Jst. Folio Shakesoeare Plays (1623) ......... 47 24. Titlepage to Scripta in Naturali et Universali Philosophia (1653) ............ 48 25. Statue of Sir Francis Bacon in St. Michael's Church, St. Albans (c.1627). 49 26. 'Wheatsheaf' headpiece to Meditationes Sacrae (1597) ........................... 50 27. 'Three Principles' emblem from titlepage to Getreue Reden (1654) ........ 51 28. Titlepage to Historia Regni Henrici Septimi (1642) ............................... 52 29. 'Pan' headpiece to Essay, 'Of Fame', Resuscitatio (1657) ....................... 53 30. 'Pelican' emblem from titlepage to Histoire du Regne de Henry VII (1673) 55 31. Titlepage to Sermones Fideles (1641) .................................................. 56 32. 'Grail' headpiece to the 'Dedication', Advancement of Learning (1640) ... 58 33. 'Date Palm' emblem from titlepage to De Augmentis Scientiarum (1645) 58 34. Frontispiece to De Augmentis Scientiarum (1645) ................................ 59 35. 'Grail' headpiece to 'The Preface to the Great Instauration',

Advancement of Learning (1640) .................................................. 60 36. 'Handshake' emblem from titlepage to Progrez et Advancement

aux Sciences (1624) ..................................................................... 63

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PREFACE

Except by a few who have studied and laboured quietly, sufficient credit and the right kind of attention has not been given either to the man, Francis Bacon, or to his great scheme and work which he founded, the Great Instauration. One of the reasons for this inattention or misinterpretation is because it has not previously been generally known, or noticed, that both the person and the work of he who is known as Francis Bacon, and he who is referred to as Christian Rosy Cross, are the same. Rejoin these two personas of Philosopher and Mystic, add also the third persona of Poet extraordinaire, and we have the real man, Francis Rosicross, Shaker-of-the-Spear of light against the dragon of ignorance, who could think like a philosopher, receive and give illumination like a poet-seer, and command and execute like an initiate-king.

His great work was and is the Regeneration or Renewal of all Arts and Sciences, so that man may know truth and practise truth. His great gift to the world was the idea and plan of this great scheme, together with a method by which it might be accomplished, and an actual practical starting point and organ­ised ways for it to be continued generation after generation. The 8Ventual name he gave to the immense scheme was The Great Instauration. At the heart of this scheme was the method for its gradual attainment, which he called the Art of Interpreting Nature or a perfect Method of all Arts- a New Method or Novum Organum. This method was seen to be inseperable from the . collection of a Natural and Experimental History gathered from the facts of nature and experience of all kinds, to form a foundation upon which a Temple of true Philosophy could be raised. This History is the Librum Naturae or Book M, requiring many researchers and many generations to bring it to any semblence of completion sufficient to draw out, ascertain and prove any axioms or speculations concerning Truth and the Laws or the Universe. The final philosophy or knowledge of truth reached- the Second Philosophy- constitutes the Pyramid of Philosophy (in the heart of which is C.R.C.'s tomb), comprising

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the tried and tested Axioms or Axiomata. To collect the History and build the Pyramid requires a brotherhood or fraternity of men and women eager and willing to dedicate their lives in this service, to share willingly their discoveries and knowledges, and to work selflessly and patiently for the common good. The nature of the work and its method automatically selects those who can best carry it out, and excludes those who are not yet fitted to do so- because the first common rule is CHARITY or Love in Action, whilst the second rule is a desire to seek and bring Truth to light. Without these, none of the rest can be fulfilled. This brotherhood is the "fraternity in learning and illumination" mentioned in the Baconian philosophical public­ations- a world-wide association or Society of like minds and hearts, on which the sun never sets. The original model for this world Society, as set up and governed by Francis Rosicross, was called the Fraternity of the Rosy Cross or Knights of the Order of the Helmet, or alternatively the College of the Six Days' Work. Freemasonry is one of the developments from the original model, as part of the overall scheme.

The initial idea of what later became developed as the Great Instauration came as a vision to Francis whilst he was still young (13-14 yrs. old) and at University, at the time of the appearance of a supernova in the constellation of Cassiopiea. He never lost this vision, but tested it out and developed it as a practical scheme. In all his continental travels (between 1576 to 1582) he tried to interest the learned of all nations in his new method and the collecting of a Librum Naturae, with little success. But at home, whilst ostensibly studying at Grays Inn, he began work on it in earnest, first of all preparing the way, by a careful analysis and assessment of his experience of the state of the western nations, their religion and learning, and how best to carry through his scheme in the light of so many dangers and obstructions. After five years of preparation (1583-1588), he called together his three child-hood friends, who had studied and been initiated with him at the Platonic Academy of Gorhambury, and who shared with him his great dream of philosophical reformation. These four worked together, both at home and abroad, to lay the foundations of the work, and of the fraternity that would begin it and be a working example for future generations. With the assistance of scholars and, poets -"good pens" whom they employed or liased with- they enlarged and almost recreated the English language, embodying a Cabbala within it so that it became a sacred or "magical" language, and

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began to translate the Classics and many other works, old and new, into the new language, writing new works of poetry, drama and treatise, publishing anonymously or under pseudonyms and 'masks' as they went along. They also began the labour of collecting information to make the Librum Naturae.

In 1593 four more 'brethren' were added to the initial four, completing the circle of Principals that would form the core of the Rosicrucian College. Their presence was heralded publicly that year in a cryptic way, in the first use of their symbolic name as the name William Shakespeare,* printed at the end of the Dedication in the republished poem Venus and Adonis. When ready, they began to collect together and initiate a further fifty­six of their friends and eo-workers, to form the experimental College or Fraternity of the Rose Cross. By the end of 1594 this complete College was in being, and was publicly announced by means of a symbolic drama enacted in the Christmas Revels at Gray's Inn (called The Prince of Purpoole, or Order of the Knights of the Helmet).

During the quietly revolutionary times of 1602-4, when Queen Elizabeth died and King James came to the Throne of England, and certain new stars appeared in the constellations of Cygnus and Serpentarius, the Baconian-Rosicrucian work - up to then carried out in the strictest secrecy - began to be made public.

How to make the work public was a matter of great concern to Francis. The manner of making it public, so that eventually the whole world could be caught up in the work, was also an integral part of the New Method itself. In the De Interpretatione Naturae Proemium and Temporis Partus Masculus, (an incom­plete folio of writings that were not published until after his death or disappearance in 1626,) he sketches out the scheme of the Great Instauration, and states that he intends to com­municate his New Method, and the results to which it was to lead, only to chosen followers; giving to the world merely a part or exoteric doctrine, but enough to stimulate enquiry and begin the process of collecting a Librum Naturae. In the De Dignitate &. Augment is Scientiarum, published in 1623, he reiterates his opinion that the highest and most effectual form of scientific teaching is the ".methodus ad filios"; these "sons of wisdom" being self-selected by virtue of their charity and desire to search out truth diligently. The writings that were then published from 1605 onwards, were so designed and written with this in mind,

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cryptically embodying much information beyond that in the open text, and giving sign-posts or pointers on a treasure-trail that can lead the diligent searcher to real discoveries, not only of Francis' method, but of truth generally.

1605 saw the first publication of the series of Baconian philosophical works dealing directly and openly with the Great Instauration. This was The TWoo Bookes of Francis Bacon, Of the proficience and advancement of Learning, divine and humane, in English. The first book was written in 1603, and the second book in 1604-5. At this time Francis began work on what was later to be published in Latin as the Novum Organum, setting forth his Art of Interpreting Nature. A fragment of these earlier writings was published after his death, entitled Valerius Terminus. The Novum Organum was not finally published until 1623, and then only in part (two books out of three). Dr. Rawley, Francis' chaplain, declared that Francis had revised this work every year for twelve years before he finally allowed its publication. This would indicate that it was first in a fairly complete form by 1608, which agrees tolerably well with a tract Francis wrote to Bodley in 1607, again published after his death, and entitled Cogitate et Visa. This tract was designed as an introduction to a particular example of the New Method, such as the Investigation of the Form of Heat at the beginning of Book II of Novum Organum. The tract is in fact substantially reproduced in Book I of Novum Organum. In it Francis speaks of why he had been led to perceive the necessity of a reform in Philosophy. He mentions that the question of how the New Method might best be given to the world had been much in his thoughts, and states that he has resolved to set forth the essential and operative part of his New Method by means of an example.

1611 saw the publication of the First Folio of the Spenser works, and the Authorised Version of the Bible- a matter close to Francis' heart: "Let no man think or maintain that a man can search too far or be too well studied in the Book of God's Word, or in the Book of God's Works; Divinity or Philosophy: but rather let men endeavour an endless progress or proficience in both".

Soon after this, in 1614, the first of the series of 'Rosicrucian' manifestos was published on the continent, in Germany- the Fama Fraternitatis. The Confessio Fraternitatis was published the next year, 1615, and The Chymical Wedding of Christian

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Rosicross the year after. These continued to be republished many times until 1620, the eve of the Thirty Years' War on the continent. As Francis said, the advancement of learning can only truly take place in times of peace.

In England, in 1616-17, King James was persuaded to allow the foundation of a College for the advancement of learning, on Baconian lines, called 'King James, his Academie or College of Honour'. This College was the original of 'The Invisible College', which later became 'The Royal Society'. 1617 was the year in which Francis was raised to become Lord Keeper of the Great Seal, and the Second Spenser Folio was published. In 1618 Francis was made Lord Chancellor, and created Baron Verulam; and in 1620 Books I and II of the Novum Organum were published in Latin, together with the Proemium or Introduction to the Great Instauration, including a dedication to James I, a Praefatio Generalis or General Preface, and Distributio Operis or Distrib­ution of the Work of the Great Instauration. For the first time the entire plan for the scheme of the Great Instauration was made public, whilst at the same time, on the continent, the 'Rosicrucian' manifestos were stopped, and the Mayflower set sail for the New World.

1621 saw the terrible events of, on the continent, the beginning of the Thirty Years' War, and, in England, the sacrifice of the Lord Chancellor (who had only just then been created Viscount St. Alban in recognition of his extraordinary worth) to save the neck of the King and his favourite, and thereby to avert a possible civil war. Francis received a full pardon in 1622, but stayed in retirement from 'official' life and much broken in health. During these years (1621-4) he worked on getting his final major publications ready for printing, so that when he finally died to the world as Francis Bacon in 1626, there would be enough information available to the world to stimulate and guide the 'filii sapientiae' along the paths of the true Interpretation of Nature. Two example Histories were published in 1622- Historia Ventorum and The Historie of the Raigne of King Henry The Seventh. Then the much revised and enlarged edition of the Advancement of Learning was published in 1623, in Latin, as De Dignitate & Augment is Scientiarum: and also, that same year, was published the First Folio of Mr. William Shakespeares Comedies, Histories, & Tragedies.

* * * * *

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* Note: Mr. William Shakespeare (sometimes spelt Shake-speare) is made out to have both been born and died on St. George's Day. The name William derives from Hwyll, the name of the Welsh Sun­god, plus helm, or helmet. In all it means 'the Helmet of the Son/Sun' or 'Helmet of Light' - the golden helmet or halo of a St. George or Rose Cross Knight, who fights and conquers the Kundalini Dragon of Nature and of Ignorance with his spear of light. St. George, the human equivalent or embodiment of St. Michael, is a 'Spear-shaker' or 'Shake-speare'. In the Greek mythology St. Michael is called Apollo, and their feminine counterparts are, repectively, Britannia and Pallas Athena, the Patronesses and Muses of all knight-heroes and of the Arts and Sciences. Pallas Athena literally means "Shaker-of-the-Spear". Apollo and Athena together dwell upon the top of Mount Parnassus, the Mount of Poetic Inspiration and Illumination. In another aspect, Athena is the goddess Fame, who leads the Rose Cross Knight to victory over death and ignorance.

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L16orviriJ mJvmif.

T 0 tht 1mjl Honorabu Lord, tht L: Dinguull.

H•goni; c .• pcti w H 0 thirfieth after Honor, and renowne, S1mbolum. B I r y va iant all, or la fling workc o wit:

In vain·~ he doth expetl:, her glorious crowne , Except by tabor, he atcheiveth it;

• primus rump· And fWeatiebrow for never merit may li le la bore~ · ' ' primusim rw.mp- l:o droufie floath, impart her living bay. lilfc pedes. S1l: s.

• . .Ipfc n;•nufut. '" HA M I L CARS fonne, hence fuall thy glory liue 1 pilagercs przcc· Wh , h AI d'dllC fl:\ dth olitaiilidimiutls ooret e pes, 1 nroremo ea eway, crapedcsmOfi:" With Czfars ceke that would the on fee giue tolcrare bbo.. , ) , rem, ••• iubcr. • And firfl on foote, the deepcfl: foor,ds affay: LucandeCato· CC¥ I C K . h fL d' 1.'. b ft ne. ,et a.rpet mg tes, o a tes ravours oa , Munditi:lS mu lie- " The manly hart) brave Atl:ion loveth moll. ribus Jaborcm vJ.

ris coavcnirc. Mar ius apLtd Sa llllliwn.

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Ex m«lu mvri&HI llou kgn. !<f To the moll iudicious, and learoed , Sir F RAN C I S B A C 0 N , Knight-.

T HE Viper here, that ftung the fbtepheard fwaine, (While careles ofhimfelfe aflecpe he lay,)

\Vith Hyfope caught, is cut by him in twaine , Her fat might take, the poifon quite away,

And heale his wound, that wonder tis to fee, Such fovcraigne helpe, tbould in a Serpent be.

By this fame Leach, is meant the virtuous King , Who can with cunning, out of manners ill , Make wholefome !awes,,. and take away the fling , Wherewith foulevice, doth greeuethe virtuous fiill:

Or can prevent, by quicke and wife fordight, Infe~ion ere, it gathtrs further might.

Afra venenato pupugit quem vipera morfu, Dux Gregis antidotum l;rfus ab hofte petlt:

Vipe1 eis itidem leges ex morlbus aptas OoCtus 1\pollin<:Honlicit arte S 0 L 0 N.

Cura ded.Jt le&er , er quod natflrl remittie lnv'-Cia iuaa ncrat &:c.

GI TO

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THE SCHEME OF THE INSTAURATION

Francis Bacon's immense scheme, which he was inspired with and which he attributed to divine revelation, was none other than a method for the total regeneration of the Arts and Sciences, and for the gradual restoration of the world to its Edenic state, wherein man may become again as Adam before the Fall, but with the difference that he will have not only the original moral purity but also the knowledge, understanding and mastery of all things - most of all of himself.

The great Christ impulse given to mankind via the Buddha, Zoroaster and Christ Jesus, at the beginning of the Piscean Age, taught man how to love -to love one another, to love life, to love Truth. The Piscean Age having developed and tested this quality, the Aquarian Age is to take the process of man's enlightenment one further stage; and this next stage concerns the development of man's understanding - to understand each other, to understand life, to understand Truth.

For there are three steps or degrees to be taken in the process of enlightenment: the first step is to love Truth, the second step is to understand Truth, and the third step is to serve Truth. Francis Bacon considered that man was able to and should endeavour to return to the moral purity or virginity of the Garden of Eden state, and regain his original sovereignty over Nature given to Adam by God, by striving to know and understand all things, particularly himself. Francis taught that the true purpose of acquiring knowledge and understanding of truth was so that mankind could better serve God and all life, in true love or charity:

"Lastly, I would address one general admonition to all; that they consider what are the true ends of knowledge, and that they seek it not either for pleasure of the mind, or for contention, or for superiority to others, or for profit, or fame, or power, or any of those inferior things; but for the

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benefit and use of life; and that they perfect and govern in charity." 1

He also pointed out that the highest aim of man's researches was to try to discover not only the metaphysical laws- the 'Forms' or causes of the more physical laws and phenomena,- but also to try to seek out an understanding of the Supreme or Summary Law of all Nature, that of Love itself, the Cause of causes, and the principal Rule that should govern all that a man thinks or does:

"They say then that Love was the most ancient of all the gods .... This Love I understand to be the appetite or instinct of primal matter; or to speak more plainly, the natural motion of the atom; which is indeed the original and unique force that constitutes and fashions all things out of matter. Now this is entirely without parent; that is without cause. For the cause is as it were the parent of the effect; and of this virtue there can be no cause in nature (God always excepted): there being nothing before it, therefore no efficient; nor anything more original in nature; therefore neither kind nor form. Whatever it be therefore, it is a thing positive and inexplicable. And even if it were possible to know the method and process of it, yet to know it by way of cause is not possible; it being, next to God, the cause of causes -itself without cause. That the method even of its operation should ever be brought within the range and comprehension of human enquiry, is hardly per·haps to be hoped; with good reason therefore it is represented as an egg hatched by night. Such certainly is the judgement of the sacred philosopher, when he says, 'He hath made all things beautiful according to their seasons; also he hath rubmitted the world to man's enquiry, yet so that man cannot find out the work which God worketh from the beginning to the end.' For the Summary Law of nature, that impulse of desire impressed by God upon the primary particles of matter which makes them come together, and which by repetition and multiplication produces all the variety of nature, is a thing which mortal thought may glance at, but can hardly take in."2

In imitation of divine Law, that is to say, the Logos or Torah revealed to man, the scheme of the Great Instauration is made to fall into six parts that give entrance to or culminate in the mystical seventh part, the Sabbath of man's endeavours, thus

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echoing the seven-runged ladder or chain of evolutionary degrees that lead up to the Kingdom of perfect Light (the Throne of God, Iu-Pater, the Father of Light), and the Six Days' Work of Creation that culminates in the Sabbath. In addition to this, throughout the scheme runs a triple principle, echoing the Law of the Holy Trinity.

THE PYRAMID OF PHILOSOPHY

Thus the intention is to erect a true Pyramid of Science or Philosophy, which can then be put into action or "Art". This Pyramid or Temple is three-faced or aspected, each face dealing with one of the three basic knowledges or aspects of Philosophy: Divine, Human and Natural.

"In Philosophy, the contemplations of man do either penetrate unto God,- or are circumferred to nature,- or are reflected or reverted upon himself. Out of which several enquiries there do arise three know ledges, divine philosophy, natural philosophy and human philosophy or humanity. For all things are marked and stamped with this triple character of the power of God, the difference of nature and the use of man." 3

The speculative or scientific aspects of Philosophy are thus Divine Philosophy, Human Philosophy and Natural Philosophy. The operative or artistic counterparts are Ecclesiatical Prudence, Human Prudence and Natural Prudence.

The Pyramid, besides being three-faced, is also three-tiered: the base or first stage being Histor-y (i.e. well ordered and digested experience), the second or middle stage being Physics (i.e. concerning material and efficient causes), and the third and final stage being Metaphysics (i.e. concerning formal and final causes).

"For Knowledges are as pyramid~, whereof History is the basis. So of Natural Philosophy, the basis is Natural History; the stage next the basis is Physique; the stage next the vertical point is Metaphysique. As for the vertical point, Opus quod operatur Deus a principio usque ad finem, the Summary Law of Nature, we know not whether man's enquiry can attain unto it. But these three be the true stages of Knowledge, and are to them that are depraved no better than

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SUMMARY PHILOSOPHY

~ SPEC+ATNE ----------

DIVINE PHILOSOPHY HUMAN PHILOSOPHY NATURAL PHILOSOPHY

(concerning the Nature of Divinity) (concerning tt1e Nature of Humanity) (concerning the Nature of the Universe)

' \ \\\\~\:\\1\1k)JJ!iJ11//~~(I; I I I /

(c~on~ce~rn~~n~\~tl\~~.\\\\\"e Cause or S;)l7//0>.N.~ \\\~~\~\ 1//(:;jl;j// ~\:. \\ METAPHYSICS IIJ/;///~/

(eoneternin<' formal and final causes)

ECCLESIASTICAL PRUDENCE HUMAN PRUDENCE NATURAL PRUDENCE

I~ OPERATNE I

EXPERIMENTAL I

MECHANICAL I

MAGICAL

Diagram G: THE PYRAMID OF PHILOSOPHY

(Solomon's Seal and the Christ Star)

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the giant's hills ... But to those who refer all things to the glory of God, they are the three acclamations, Sancte, sancte, sancte! holy in the description or dilation of His works; Holy in the connection or concantenation of them; and holy in the union of them in a perpetual and uniform Law."4

Thus Divine Philosophy is constructed of Eeelesiastieal History, Divine Physies and Divine Metaphysies; Human Philosophy is built up of Civil History (i.e. Human Experience), Human Physies and Human Metaphysies; and Natural Philosophy has Natural History, Natural Physies and Natural Metaphysies for its stages. In operative terms, each knowledge (Divine, Human and Natural) is put into practice in three corresponding ways: Experimental, Meehanieal and Magieal.

In the reading of Francis' open and acknowledged works we are given a presentation of his Great Instauration mostly in terms of Natural Philosophy only, although a complete outline of the scheme is given or at least hinted at in the Novum Organum and other works. For instance:

"Again: some will doubt rather than object; whether we speak of perfecting by our method Natural Philosophy only, or the other Sciences as well, Logic, Ethics, Politics. But we certainly understand that what we have said refers to all: and just as common Logic which rules things by means of Syllogism pertains not only to natural Sciences, but to all; so our5 too, which proceeds by Induction, embraces all things .

. For we construct a History and Tables of Discovery as much of Anger, Fear, Modesty, and the like; or of the examples of civil affairs; and no less of the mental emotions of Memory, of Composition and Division, Judgement and the rest; as of Cold and Heat, Light, Vegetation, or the like. But however, since our method of Interpretation, after due preparation and arrangement of History, looks not only into the motions and processes of the Mind, (as does common Logic,) but also into the Nature of Things; so we regulate the mind that it may be able to apply itself to the Nature of Things, by methods apt in all cases." 5

Even in this Aphorism, although Francis is referring to the whole scheme with its three basic sciences or philosophies, yet he still only names one of the other two (besides Natural

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Philosophy) openly- that is to say, Human Philosophy (i.e. Logic, Ethics and Politics). Divine Philosophy remains unnamed, although inferred. This is intentional and all part of the plan and method of the Great Instauration. Even the final parts of the Great Instaura tion are only briefly given and discussed with reference to Natural Philosophy, and no examples are given such as for the first parts, although Francis openly states that he has dealt with ALL parts. The Tables of Anger, Fear, etc., are, for instance, presented before the eyes as the Shakespeare Plays, as a contribution towards the fourth part of the Great Instaura tion. All these parts and aspects are concealed in various degrees of "veiling" or secrecy, waiting to be discovered and developed. It is all part of the treasure trail - the game of hide and seek; for which game Francis advises thus:

The limitations of human knowledge are three:

" ... the first, that we do not so place our felicity in knowledge, as we forget our mortality: the second, that we make application of our knowledge, to give ourselves repose and contentment, and not distaste or repining: the third, that we do not presume by the contemplation of nature to attain to the mysteries of God.

"··· And as for the third point, it deserveth to be a little stood upon, and not to be lightly passed over: for if any man shall think by view and enquiry into these sensible and material things to attain that light, whereby he may reveal unto himself the Nature or Will of God, then indeed is he spoiled by vain philosophy: for the contemplation of God's creatures and works produceth (having regard to the works and creatures themselves) knowledge, but having regard to God, no perfect knowledge, but wonder, which is broken know­ledge. And therefore it was most aptly said by one of Plato's school, That the sense of man carrieth a resemblance with the sun, which, as we see, openeth and revealeth all the terrestrial globe; but then ag_ain it obscureth and concealeth the stars and celestial globe: so doth the sense discover natural things, but it darkeneth and shutteth up divine." 6

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DMNITY & PHILOSOPHY

The divine things or mysteries of God cannot be attained by contemplation of God's works. Rather, they can only be sought through the means of divine grace, as a revelation from God inspired into man's heart.

Man's intuitive heart, the innermost part of the mind or soul, receives the Word of the Inner Teacher; and then passes this revelation of the holy Wisdom or Will of God, inspired through Love, to the outer mind or intellect to comprehend as best it may. This inspiration that comes to man via the heart, Francis calls Divinity, whilst the role of the intellect in observing, analysing and conceptualising is termed Philosophy. Both together, Divinity and Philosophy, combine to create and evolve man's knowledge or consciousness, his soul. Of the two Francis points out that Divinity (the role of the heart) is the chiefest, and is like the mistress who is served and helped by her handmaiden, Philosophy (the role of the intellect). In other words, the heart should rule the head (and not the other way around), but the head should assist and work in conjunction with the heart, much as the Lord Chancellor serves the King (to give another relevant analogy).

"Now let us come to that learning, sacred and inspired Divinity, the Sabbath and port of all men's labours and peregrinations." 7

"Wherefore we conclude that sacred theology, (which in our idiom we call Divinity,) is grounded upon the word and oracle of God, and not upon the light of nature ... " 8

"The knowledge of man is as the waters, some descending from above, and some springing from beneath; the one informed by the light of nature, the other inspired by divine revelation. The light of nature consisteth in the notions of the mind and the reports of the senses ... So then, according to these two differing illuminations or originals, knowledge is first of all divided into Divinity and Philosophy." 9

"The doctrine of religion, as well moral as mystical, is not to be attained but by inspiration and revelation from God. The use, not withstanding, of reason in spiritual things, and the latitude thereof, is very great and general: for it is not for

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nothing that the apostle calleth religion 'our reasonable service of God' ... " 10

"The use of human reason in religion is of two sorts: the former, in the conception and apprehension of the mysteries of God to us revealed; the other, in the inferring and deriving of doctrine and direction thereupon. The former extendeth to the mysteries themselves; but how? by way of illustration, and not by way of argument. In the former, we see, God vouchsafeth to descend to our capacity, in the expressing of His mysteries in sort as may be sensible unto us; and doth graft His revelations and holy doctrine upon the notions of our reason, and applieth His inspirations to open our under­standings, as the form of the key to the ward of the lock: for the latter, there is allowed us a use of reason and argument, secondary and respective, although not original and absolute.;;

"And if it be said, that the cure of men's minds belongeth to Sacred Divinity, it is most true; but yet Moral Philosophy may be preferred unto her as a wise servant and humble handmaid. For as the Psalm saith, 'that the eyes of the handmaid look perpetually towards the mistress', and yet no doubt many things are left to the discretion of the handmaid, to discern of the mistress' will; so ought Moral Philosophy to give constant attention to the doctrines of Divinity, and yet so as it may yield of herself, within due limits, many sound and profitable directions." 12

"If one considers the matter rightly, Natural Philosophy is, after God's Word, the surest medicine for Superstition, and also the most approved nourishment of Faith. And so she is rightly given to Religion as a most faithful handmaiden; the one manifesting the Will of God, the other His power. Nor was he wrong who said, 'Ye do err, not knowing the Scriptures, nor the power of God' : connecting and conjoining information as to His will with meditation on His power in indissoluble bonds." 13

"Let it be observed, that there be two principal duties and services, besides ornament and illustration, which philosophy and human learning do perform to faith and religion ... The one, because they are an effectual inducement to the exaltation of the glory of God ... The other, because they minister a singular help and preservative against unbelief and

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error : for as our Saviour sayeth, 'You err, not knowing the Script.ures, nor the power of God'; laying before us two books or volumes to study, if we would be secured from error; first, the Scriptures, revealing the will of God; and then the creatures expressing His power; whereof the latter is a key unto the former; not only opening our understanding to conceive the true sense of the Scriptures, by the general notions of reason and rules of speech; but chiefly opening our belief, in drawing us into a due meditation of the omni­potency of God, which is chiefly signed and engraven upon His works." 14

The Will of God is the active, creative aspect of the Logos or Holy Wisdom, the Divine Light or Son of God; whilst the Power of God is that which made Universal Matter. Thus the eye which looks towards the spiritual or governing aspect of Creation is regarding the Will of God; and the eye which views the material aspect of Creation is dealing with the Power of God.

"In the work of the creation we see a double emanation of Virtue from God; the one referring more properly to Power, the other to Wisdom; the one expressed in making the subsistence of the matter, and the other in disposing the beauty of the form." 15

PUBLIC & PRIVATE- OPEN & SECRET­THE SCHOOL OF DAY & OF NIGHT.

It must be stressed that Francis Bacon founded and estab­lished a complete scheme, with studies and examples in all six parts, in all three philosophies (Divine, Human and Natural), in all three stages (History, Physics and Metaphysics), and in both modes (speculative and operative), in order to teach his method and commence the whole scheme in all its fullness. He also chose to give us such examples as would be capable of lighting our way:

"But the next is in every way to be looked into more accurately; namely, that many things in our History will seem to the ordinary apprehension, and even to any Intellect accustomed to things as they now are, to be of some curious and useless subtilty. And so we have spoken and must speak of this before all things. We say that we, now at the beginning and for a time, seek only Light-

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bringing not Fruit-bearing experiments; after the example of the Divine Creation, as we have often said, which on the first day produced Light only, and to it assigned one whole day, nor on that day added any thing of material work." 16

But, in order to play the 'game', the vast bulk of Francis' studies and examples were purposely veiled from the immediate public eye, so that a man would have to make an effort and search for truth of his own accord, make his own discoveries and achievements in the process, and step by initiatory step prepare himself and his life so as to become fitted to discover or receive the deeper and more sacred truths. In accordance with a carefully detailed initiatory plan, all the necessary clues to lead the seeker along the treasure trail are clearly given every inch of the way. Nothing is ommitted that can help the seeker to find his way. The very way in which Francis chose to present his method to the world thus constitutes the principal example of how his method can and does work, and how of its own accord it selects its filii sapientiae but rejects those not yet ready, fit or capable of either understanding or practising the teaching.

"That the discretion anciently observed, though by the precedent of many vain persons and deceivers abused, of publishing part and reserving part to a private succession, and of publishing in such a manner whereby it may not be to the taste or capacity of all, but shall as it were single and adopt his reader, is not to be laid aside; both for the avoiding of abuse in the excluded, and the strengthening of affection in the admitted." 17

"To ascend further by scale I do forbear, partly because it would draw on the example to an over-great length, but chiefly because it would open that which in this work I determine to reserve." 18

".... So too our plan is that our teaching should quietly enter into souls fit and capable of it ... 1119

Francis' wisdom and teaching, and his own examples and experiments - together with those of the men and women who have laboured as true "Sons of the Sciences", "Sons of Wisdom", either with him or since, or who laboured before him and from whom he inherited wisdom knowledge -are preserved either in writing or in memory, both of which he developed to a high and

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well-managed art. This work included the herculian task of improving and building up the English language in terms both of the number of words and of their meanings and usage:

"The custody or retaining of knowledge is either in writing or 11 20 memory ....

This total knowledge is handed down, as in the past, by means of Tradition (i.e. the expressing or transferring of knowledge to others). But, like all other knowledges outlined in the Advancement and Proficience of Learning, he developed this to a fine science and art, making full use of each of its parts (i.e. organ of tradition, method of tradition, and illustration of tradition) and subdivisions (i.e. speech and writing, including cipher, emblems, gestures, hieroglyphs and symbols; magisterial teaching and probationary intimations, parables, revelations, aphorisms, assertations and proofs, questions and determinations, vulgar or public, received or initiatory; and rhetoric, or the art of eloquence, etc.). Generally speaking, Francis' public prog­ramme for Natural Philosophy was officially begun in 1616-17 as The King James' Academy or College of Honour, later to become known as The Invisible College, which gave birth to The Royal Society and many other offshoots or allied research societies. His programme for Human Philosophy was put into action principally via Freemasonry, which he revivified and reorganised, and which he made into a specific training school and research college for human ethics. Divine Philosophy was mostly studied, cared for and put into action by the Rosicrucian Fraternity, in its most secret or sacred sense, which Francis also reorganised and reinspired at that time as part of an overall plan. But these were intended as "Light-bearers", to kindle and inspire innumerable other movements, organisations, groups and individuals to re­search and put into operation the three basic philosophical studies.

SUMMARY PHILOSOPHY

The study and practice of each of the three basic philosophies are not always exactly separate from each other, but intermingle one with another in various ways; and so there is also a Summary Philosophy or universal science which embraces all the others, or rather, from which the other three philosophies develop and manifest:

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PRUDENCE (Operative)

~\) - _)

'

"In Philosophy, the contemplations of man do either penetrate unto God, or are circumferred to nature, or are reflected or reverted upon himself. Out of which several enquiries there do arise three knowledges, divine philosophy, natural philo­sophy, and human philosophy or humanity. For all things are marked and stamped with this triple character of the power of God, the difference of nature and the use of man. But because the distributions and partitions of knowledge are not like several lines that meet in one angle, and so touch but in one point; but are like the branches of a tree, that meet in a stem, which hath a dimension and quantity of entireness and continuance, before it come to break itself into arms and boughs: therefore it is good, before we enter into the former distribution, to erect and constitute one universal science, by the name· of philosophia prima, primitive or summary philo­sophy, as the main and common way, before we come where the ways part and divide themselves ....

"Therefore, because in a writing of this nature, I avoid all subtilty, my meaning touching this original or universal philosophy is thus, in a plain and gross description by negative: That it be a receptacle for all such profitable observations and axioms as fall not within the compass of any of the special parts of philosophy or sciences, but are more common and of a higher stage .••. " 21

POETRY

Finally, it should be noted what an important and vital place Poetry (i.e. the imaginative arts) has in this scheme, even as it had for the Ancients. These arts are used to present History (i.e. recorded Experience) to the mind (i.e. the soul, in Baconian terms) both in a well-ordered and inter-related way, and also in a living artistic way that appeals and speaks to the feelings and heart of man's soul as well as to the soul's outer, intellectual mind. In this manner the heart is stimulated to perform its function of receiving divine inspiration through sympathy and love, so as to illumine and warm the thoughts of the mind. Cold intellectualism is thus avoided.

Then, after the illuminated mind or soul has drawn further conclusions or "Speculations" from these "Inventions" or poetic­ally presented "Axioms", this learning is transferred back to the

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sphere 0f action (in which the whole world is the stage) for further experimentation and practical use, via the imaginative or poetic arts. Poetry, the science and art of the Imagination, is thus the mediator or Janus between History and Reason, and between Decision and Action or new Experience, just as it is also the mediator between the impressions of the heart and the reflections of the head. Eventually the more certain conclusions that form the true Interpretation of Nature are and will be arrived at.

"The Knowledge which respecteth the faculties of the mind of man is of two kinds; the one respecting his Understanding and Reason, and the other his Will, Appetite, and Affection; whereof the former produceth Position or Decree, the latter Action or Execution. It is true that the Imagination is an agent or nuncius in both provinces, both the judicial and the ministerial. For Sense sendeth over to Imagination before Reason hath judged: and Reason sendeth over to Imagination before the decree can be acted: for Imagination ever procedeth Voluntary Motion. Saving that this Janus of Imagination hath differing faces: for the face towards Reason hath the print of Truth, but the face towards Action hath the print of Good ..... For as for poesy, it is rather a pleasure or play of Imagination, than a work or duty thereof. And if it be a work, we speak not now of such parts of learning as the Imagination produceth, but of such sciences as handle and consider of the Imagination ... " 22

"···· so as it appeareth that poesy serveth and conferreth to magnanimity, morality, and to delectation. And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind into the nature of things." 23

TRUTH

By this means Truth will be discovered in all her nakedness and beauty, in the course of Time. The only purpose for discovering Truth, as well as for testing that it is indeed Truth, is to put it into action. If it is Truth, then the action will not only be useful, it will be wholly good.

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"And so the chief things of all are, in this kind, Truth and Usefulness; and effects themselves are to be accounted of more worth, in so far as they are pledges of truth, than as they give the comforts of life." 24

"Nay, further, in general and in sum, certain it is that Veritas and Bonitas differ but as the seal and the print: for Truth prints Goodness; and they be the clouds of error which descend in the storms of passions and perturbations." 25

Goodness is the manifestation of Truth. To live in Truth is the purpose and goal of life, as another, earlier Fra. C.R.C. once said. He who lives truth really knows truth, and he who knows truth has the chance to live in truth. When this is so for all mankind, then the Great Instauration will be complete.

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THE SIX PARTS OF THE INSTAURATION

THE FIRST PART The Arrangement of the Sciences

A map of the arrangement and inter-relationships of the Knowledges, Divine, Human and Natural, is sketched out in the 1623 publication, De Dignitate & Augmentis Scientiarum, which is itself an expanded and more complete version of the earlier 1605 publication, Of the Proficience and Advancement of Learning, and later published again in English in expanded form in 1640 as Of the Advancement and Proficience of Learning, or the Partitions of Sciences. This part provides a survey and appraisal of the terrain of the Sciences as existing in Bacon's time - how it lies, where it is deficient and where it is satisfactory -in preparation for the raising of the true Pyramid of Sciences upon properly surveyed anrllaid out ground.

"Therefore I did conclude with myself, that I could not make unto your Majesty a better oblation than of some Treatise tending to that end, whereof the sum will consist of these two parts; the former, concerning the excellency of Learning and Knowledge, and the excellency of the merit and true glory in the augmentation and propagation thereof: the latter, what the particular acts and works are, which have been embraced and undertaken for the Advancement of Learning; and again, what defects and undervalues I find in such particular acts; to the end, that ... I may excite your princely cogitations to visit the excellent treasure of your own mind, and thence to extract particulars for this purpose, agreeably to your magnanimity and wisdom." 26

"The First Part exhibits the sum or universal description of that Learning or Knowledges in the possession of whereof men hath hitherto been estated. For we thought good to make some stay even upon Sciences received, and that for this consideration, that we might give more advantage to the

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perfection of ancient knowledges, and to the introduction of new: for we are carried, in some degree, with an equal temper of Desire, both to improve the labours of the Ancients, and to make farther progress ....

"Nevertheless we adjoin such Partitions of Sciences as comprehended, not only such things that are found out and observed already, but such also as we are thereto pertaining and have been hitherto pretermiss'd." 27

THE SECOND PART: The New Method, or Well-grounded Information concerning the Interpretation of Nature, or A True Guide to the Interpretation of Nature

This part deals with the method by which the Pyramid of Sciences is to be raised upon the prepared ground.

Information about and a description of Francis Bacon's New Method, which he calls "the Interpretation of Nature" - intended as a systematic means or instrument to help the mind to discover and truly comprehend the laws of Nature (that is, of the Works of God, individual and universal) without error - was first published in 1620, in Latin, as the Novum Organum. Only two out of the three books of this Novum Organum were made public; the third remained unpublished and reserved, to all intents and purposes (like many of his voluminous works), to either a "private succession" or for "future ages" to discover.

The first book is entitled Aphorisms on the Interpretation of Nature and the Realm of Man; whilst the second book is called Aphorisms on the Interpretation of Nature or the Reign of Man. The former introduces the whole method, outlining the subject matter (which is Human Power and Human Knowledge). The latter describes the objects of Human Power and Knowledge, and gives the actual rules of the method with carefully edited, step­by-step "examples of particulars" drawn from Francis' own researches concerning the discovery of Forms (i.e. the meta­physical laws that lie beyond and behind the purely physical laws, as the real c8.uses of all that is) of Heat and Cold, Light and Colour, Gravity and Levity, Magnetism or Sympathy and Antipathy, Life and Death, and many others. He only gives extracts from what are obviously most profound metaphysical

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researches and observations, but does so in ways that not only illustrate his method, but also display scintillating clues to the deep truths he has found or begun to discover.

His examples deal with the three Tables of First Present­ation, the Table of Rejection or Exclusion, and the First Vintage. The Remaining Helps or Ministration to the Intellect are dealt with in the unpublished third book, except for the first of the nine Helps which is given in detail in the last half of Book II, to give a lead-in to the student to discover or work out examples of the rest for himself.

"Now that we have coasted past the Ancient Arts, we will prepare the Human Intellect for its passage to new lands of discovery. And so this second Part has for its end Instruction as to a better and more perfect use of Reason in discovery of things, and the true aids of the Intellect: so that (as far as the frail condition of humanity allows) the Intellect may be raised by it, and enabled to scale the steep and dark ascents of Nature. This Art (which we term the Interpretation of Nature) is in kind Logical; although between it and ordinary Logic there is a vast, immeasurable difference ... " 28

THE THIRD PART: Universal Phenomena, or Natural and Experimental History with regard to an Ordered Philosophy

The third part concerns the building of the first stage of the Pyramid of Sciences, the ground having been surveyed and planned out, and the best method of construction having been ascertained.

This first stage of the Pyramid is History:- i.e. Tables of observation based on experience and experiment, suitably sorted and arranged for "presentation to the Intellect"; which Francis also calls "well ordered and digested experience". These Tables lead from the three Tables of First Presentation (also called Tables and Coordinations of Instances), through the Table of Rejection, to the Table of Affirmation (or First Vintage), and thence to the nine Remaining Helps that culminate in the Ascending and Descending Ladder of Axioms (or Tables of Invention). The Ladder of Axioms forms the fourth part of the Great Instauration.

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"But our purpose is not only to point out and munite the way, but to enterprise it: wherefore the Third Part of the work compriseth Phaenomena Universi, as to say, all kind of Experience, and Natural History, of such kind as may be fundamental for the building up of Natural Philosophy. For neither can any exact way of Demonstration or Form of interpreting Nature both guard and support the mind from error and lapse, and withall present and minister matter for knowledge. But they who proposed to themselves not to proceed by Conjectures and Divinations, but to find out. ,t;tcl

to know, whose end and aim is not to contrive Fictions and Fables, but to search with diligence into the nature of, and, as it were, anatomise this true world, must derive all from the very things themselves.

"Nor can the substitution and compensation of wit, or meditation, or argumentation suffice to this travail, inqui­sition, and mundane perambulation; no, not if all the wits in the world should meet together. Wherefore we must either take a right course, or desert the business for ever: and to this day the matter hath been so managed, that it is no marvel if nature hath not disclosed herself. For first, defective and fallacious information of sense; negligent, unequal, and as it were, casual observation; vain Tradition and from idle report; Practise, intent on the work, and servile, experimental attempt, ignorant, dull, wild, and broken; lastly slight and poor Natural History; have towards the raising of Philosophy congested most depraved matter for the understanding. After this, preposterous subtlety of arguing, and ventilation, hath essayed a late remedy to things plainly desperate; which doth not any way recover the business or separate errors.

"Wherefoce there is no hope of greater advancement and progress, but in the Restauration of Sciences. And the commencements hereto must, by all means, be derived from Natmal History; and that too, of a new kind and provision: for to no purpose you polish the Glass, if images be wanting: not only faithful guards must be procured, but apt matter prepared." 29

:l8

THE FOURTH PART: The Ladder of the Intellect, or The Thread of the Labyrinth, or The Method of the Mind in the Comprehension of Things Exemplified, or The Intellectual Sphere rectified to the Globe

The fourth part is involved with the presentation of the History to the mind using the imaginative arts as the Janus or Media tor /Interpreter.

The second and third stages of the Pyramid of Philosophy are comprised of the knowledges (Divine, Human and Natural) concerning physical and metaphysical laws respectively. The intention is that the collected History should be put together into an appropriate poetical form, (guided or infused by divine inspiration), called Tables of Invention or Discovery, so that the whole mind (heart and intellect) may feel and observe them as a complete panorama of inter-relationships, based on carefully observed experience but now emphasised and presented, as it were in a frame, in order to stimulate the mind to notice and cognise the deepest truths and profoundest laws that lie behind the mask of Nature. Francis Bacon and his fraternity gave the world the Shake-speare Plays as examples of such Tables of Invention, in particular concerning Human and Divine Philosophy, "set, as it were, before the Eyes" of the soul. From these Tables, intermediate (i.e. temporary) axioms or speculations may be drawn.

"Now we have both fortified and environed the understanding with faithful auxiliaries and forces, and by a strict muster raised a complete Army of Divine works, there seems nothing remaining but that we set upon Philosophy itself. But in so difficult and dubious an enterprise, there are some particulars which seem necessarily to be interposed partly for instruct­ion, partly for present use.

"Of these the first is, that the examples of Inquisition and of Invention be propounded according to our rule and method represented in particular subjects; chiefly making choice of such subjects, which amongst other things to be enquired, are most noble, and in mutual relation, most adverse; that there may not want an example in every kind. Nor do we speak of those examples which for illustration sake are annexed to every particular precept and rule, (for we have sufficiently quit our selves hereof in the Second Part of the work,) but we

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mean directly the types and platforms which may present, as it were, to the eye, the whole procedme of the mind, and the continued fa brick and order of Invent ion, in certain selected subjects; and they various and of remark ....

"Wherefore to examples of this sort we assign the Fourth Part of our work, which indeed is nothing else but a particular and explicit application of the Second Part." 30

THE FIFTH PART: Forerunners, or Anticipations of the Second Philosophy

The fifth part concerns the making and storing of temporary axioms or speculations concerning truth about life, its laws and operations, and the Spirit that it expresses, until these axioms can be properly and fully tested by the complete process that is proposed -of which the final stage is to test the axiom in action, and to keep on testing, modifying, revising, until a result is obtained that is wholly good and beneficial to all life.

"For the unlearned man knows not what it is to descend into himself, or to call himself to account; nor the pleasure of that suivissima vita, indies sentire se fieri meliorem. The good parts he hath he will learn to show to the full, and use them dexteriously, but not much to increase them: the faults he hath he will learn how to hide and colour them, but not much to amend them: like an ill mower, that mows on still, and never whets his scythe: whereas with the learned man it fares otherwise, that he doth ever intermix the correction and amendment of his mind with the use and employment thereof. Nay, further, in general and in sum, certain it is that Veritas and Bonitas differ but as the seal and the print: for Truth prints Goodness; and they be the clouds of error which descend in the storms of passions and perturbations." 31

"For we are founding in the human Intellect a true pattern of the Universe; such as it is actually found to be, not such as any one's own reason may have suggested it to him. But this cannot be completed, save after a most diligent dissection and anatomy of the world. We declare that those foolish models, and as it were apish imitations of worlds, which men's fancies have erected in their systems of Philosophy, are to be seat tered to the winds. And so let men know, as we said

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above, what a difference there is between the Phantoms of the human mind, and the Ideas of the Divine Mind. The former are nothing but fanciful abstractions: the latter are the true signatures of the Creator upon creatures, as they are impressed and limited in matter by real and exquisite lines. And so the chief things of all are, in this kind, Truth and U se{ulness; and effects themselves are to be accounted of more worth, in so far as they are pledges of truth, than as they give the comforts of life." 32

The poetic form of the Tables of Invention is designed so that the heart as well as the intellect is appealed to, stimulating the heart to open out like a flower or cup to receive divine inspiration or illumination regarding the History presented, at the same time as the reason is pondering upon and analysing what is shown. The result can then be illumined knowledge -the light of nature interpreted with the help of the light of divine wisdom -and this can then be put into action. If the result is useful and truly good in the most universal way, then the more certain conclusions concerning Truth, that are to form the sixth part of the Great Instauration, may be drawn from them. But these more certain conclusions should not be drawn too readily or hastily from experience, until time has proved the action to be good in every possible way; and many intermediate experiments and axioms may be necessary.

Again, the method of translating the philosophical conclusions or axioms into the sphere of action is via Poetry, in its many forms. The main examples given to the world by Francis and his friends for this part of the Great Instauration -a beginning for others to develop and add to, as were the Shakespeare Plays for the fourth part - are the powerful and dramatic ceremonies and rituals, profound lectures, and beautiful poetry of word, move­ment, colour, music, symbology, order, and much else, of the revivified and recreated Freemasonic and Rosicrucian Orders, all of which act on man's psyche to produce certain highly beneficial effects - not to mention the charitable works and labours of research organised by these fraternities - the real goodness and benefit of which can only be judged in the course of time.

"But the Fifth Part is added only for a time, and paid as interest until the Principal be raised. For we are not so precipitantly bent upon the end, as too slightly to pass over what we casually meet with by the way. Wherefore the Fifth

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Part of the Work is composed of such things as we have, or found out, or experimented, or superadded; nor yet do we perform this by the reasons and rules of Interpretation, but by the same application of the understanding which others in enquiry and invention use to practise. For seeing from our perpetual converse with nature, we hope greater matters from our meditations than we can promise to ourselves from the strength of our own wit; these observations may be as tents pitched in the way, into which the mind, in pursuit of more certain collections, may turn in, and for a while repose herself. Yet in the mean, we promise not to engage ourselves upon the credit of those observations; because they are not found out nor tried by the right form of Interpretation. 33

THE SIXTH PART: The Second Philosophy, or Knowledge in Action

The sixth part is comprised of the "more certain conclusions" regarding Truth and its Laws. This is the final Philosophy (Philosophia Secunda, sive Scientia Activa), gleaned from the "new experiments" concerning Goodness and Usefulness, which themselves were the result of all the previous stages in Francis' method. It is "a Philosophy discovered by lawful Interpretation of Nature", that is, by the New Method. Moreover, the Second Philosophy is not simply conceived to be made up of well-proven Axioms concerning Divine Philosophy, Human Philosophy and Natural Philosophy, but also includes the "common parent" or "stem" of these three, called the Original or Universal Philosophy (also referred to as the Primitive or Summary Philosophy), in which may be found an understanding of the Summary Law of Nature - the Law of Love -the vertical point or capstone of the Pyramid of Sciences.

This Second Philosophy completes the final form of the Pyramid, by perfecting it; its two stages of philosophical truth (physical and metaphysical) being built upon the experience of that knowledge in action, as Charity or Goodness. The Speculative and Operative Arts cannot be separated, for "Truth prints Goodness"; nor can the Poetic Art be absent, which mediates and unites the other two. Good History, inspired (and inspiring) Poetry and true Philosophy constitute the real Pyramid of Sciences, the whole transfixed and illumined by the light of Divine Wisdom.

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The vtswn of this sixth part, which Francis went some way towards beginning and establishing, ready for others to develop, is hinted at in his New Atlantis, part only of which was published (and that highly edited according to the rules of the game). It is none other than a Society or Fraternity of men and women who are able to "live in truth", knowing truth to some sufficient extent and practising that truth throughout their daily lives. It is a vision of the true Brotherhood of Humanity of the much-quoted Golden Age, towards which we are growing, or trying to grow.

It seems quite probable that part of the methods, teachings and way of life developed through the Freemasonic and Rosi­crucian fraternities have sufficiently stood the test of time, and may be considered as "more certain conclusions" concerning Truth, worthy to be placed as part of the Second Philosophy; whereas much else in that field has been and still is being revised and modified as time goes on. Whatever one considers to be true Freemasonry or Rosicrucianism nowadays, there is no doubt that Francis Bacon's original fraternity was established as a working model and experiment which, if successful, would point the way to the achievement of a world-wide Brotherhood of Man. Almost from the start (and as intended), many offshoots and separate new plants sprang from the mother tree -and still continue to do so. In the mainstream of Freemasonry and Rosicrucianism, -despite many changes, additions and diversifications, particularly during the 18th century,- the main core and method of the teaching is still as it was first set out, and its fundamental principles still stand as fundamental principles, tried, tested and found to be true.

From the beginning Francis intended to give to the world "Light-bringing" thoughts, derived from "Light-bringing" experi­ments, so as to guide and illumine the way. Thus he deliberately aimed high- right for the Summary Law of Nature, the Law or Cause that first brought Light into being, the Law of Love. Although he doubted if men would ever reach a full understand­ing of the most sublime Law of all, that lies at the heart of all Creation, yet the little that he did learn, comprehend and test concerning this Love, Francis taught and put into operation, both personally and via his Freemasonic and Rosicrucian brotherhoods. The name Francis uses to describe it, is CHARITY: and because it is the Cause of all causes, it is the Key of all works. The knowledge and understanding of it is eminently to be desired, and essential. Charity, whether it be Divine Love or human Love,

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has an infinite variety of aspects, degrees and ways of manifestation or working. Those principles of Charity which Francis discovered, he scattered for posterity, via his brother­hood and his writings, as "seeds of a more sincere Truth" and as "landmarks" on the path of Light.

"Now the Sixth Part of our Work, whereto the rest are subservient and ministrant, doth altogether disclose and propound that Philosophy which is educed and constituted out of such a legitimate, sincere and severe enquiry as we have already taught and prepared. But to consummate and perfect this last Part is a thing exalted above our strength, and beyond our hopes. We have given it, as we trust, not contemptible beginnings; the prosperous success of mankind shall give it issue; and peradventure such as men in this present state of mind and employments cannot easily con­ceive and comprehend. And the case concerns not contem­plative felicity alone, but indeed men's affairs and fortunes, and all the power of works. For Man, Nature's minister and interpreter, doeth and understands so much as he hath by Operation or Contemplation observed of Nature's Order; nor can know or do any more: for neither can any forces unloose and break asunder the chain of Causes; nor is nature otherwise, than by obedience unto it, vanquished." 34

"We are determined to try whether we cannot lay the foundations of human power and dignity more firmly, and extend its boundaries more widely. And although dispersedly and in some special subjects we have things more true, more certain (as we believe), and even more fruitful than those which men as yet have made use of; (we have gathered them into the Fifth Part of our Instauration;) yet we propound no universal or complete Theory. For the time for so doing does not seem to be yet come. Nor do we expect to live to complete the Sixth Part of the Instauration (which is destined for a Philosophy discovered by lawful Interpretation of Nature); but we hold it sufficient if we proceed soberly and usefully in the intermediate part, and meanwhile scatter for posterity seeds of a more sincere Truth, and be not wanting to the commencement of so great matters. 35

"Many things in our History will seem to the ordinary apprehension, and even to any Intellect accustomed to things as they now are, to be of some curious and useless subtilty.

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And so we have spoken and must speak of this before all things. We say that we, now at the beginning and for a time, seek only Light-bringing not Fruit-bearing experiments; after the example of the Divine Creation, as we have often said, which on the first day produced Light only, and to it assigned one whole day, nor on that day added anything of material work." 36

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CHARITY- THE SUPREME LAW OR RULE

" 'The spirit of man is as the lamp of God, wherewith he searcheth the inwardness of all secrets.' If then such be the capacity and receipt of the mind of man, it is manifest that there is no danger at all in the proportion or quantity of knowledge, how large soever, lest it should make it swell or out-compass itself; no, but it is merely the quality of knowledge which, be it in quantity more or less, hath in it some nature of venom or malignity, and some effects of that venom, which is ventosity or swelling. This corrective spice, the mixture whereof maketh knowledge so sovereign, is Charity, which the Apostle immediately addeth to the former clause: for so he saith, 'Knowledge bloweth up, but Charity buildeth up'; not unlike that which he delivereth in another place: 'If I spake', saith he, 'with the tongues of men and angels, and had not charity, it were but as a tinkling cymbal'; not but that it is an excellent thing to speak with the tongues of men and angels, but because, if it be severed from charity, and not referred to the good of men and mankind, it hath rather a sounding and unworthy glory, than a meriting and substantial virtue." 37

" .... Charity, which is excellently called the bond of perfection, because it comprehendeth and fasteneth all virtues together .... So certainly, if a man's mind be truly inflamed with charity, it doth work him suddenly into a greater perfection than all the doctrine ~f morality can do, which is but a sophist in comparison of the other. Nay further, as Xenephon observed truly, that all other affections, though they raise the mind, yet do it by distorting and uncomeliness of ecstasies or excesses; but only love doth exalt the mind, and nevertheless at the same instant doth settle and compose it; so in all other excellencies, though they advance nature, yet they are subject to excess; only charity admitteth no excess. For so we see, aspiring to be like God in power, the angels transgressed and fell; 'I will ascend above the heights of the clouds; I will be like the

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Most High': by aspmng to be like God in knowledge, man transgressed and fell; 'Ye shall be as gods, knowing good and evil': but by aspiring to a similitude of God in goodness or love, neither man nor angel ever transgressed, or shall transgress. For unto that imitation we are called: 'Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and the unjust.'3 ~

"There is in man's nature, a secret inclination and motion towards love of others; which, if it be not spent upon some one, or a few, doth naturally spread itself towards many; and maketh men become more humane and charitable; as is seen sometime in Friars. Nuptial Love maketh Mankind; Friendly Love perfecteth it; but Wanton Love corrupteth, and imbaseth it." 39

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Extracts from THE THIRD DEGREE LECTURES OF FREEMASONRY

"Your admission among Masons in a state of helpless indigence was an emblematical representation of the entrance of all men on this, their mortal existence. It inculcated the useful lessons of natural equality and mutual dependence. It instructed you in the active principles of universal beneficence and charity, and taught you to seek the solace of your own distress by extending relief and consol­ation to your fellow-creatures in the hour of their affliction. Above all, it taught you to bend with humility and resignation to the Will of the Great Architect of the Universe; and to dedicate your heart, thus purified from every baneful and malignant passion and fitted only for the reception of truth and wisdom, as well to His Glory as to the welfare of your fellow-creatures.

"Proceeding onwards, and still guiding your steps by the principles of moral truth, you were led in the Second Degree to contemplate the intellectual faculty, and to trace it from its development, through the paths of heavenly science, even to the Throne of God Himself. The secrets of Nature and the principles of intellectual truth were then unveiled to your view."

"To your mind, thus modelled by virtue and science, Nature, however, presents one great and useful lesson more. She prepares you, by contemplation, for the closing hour of your existence; and when, by means of that contemplation, she has conducted you through the intricate windings of this mortal state, she finally instructs you how to die. Such, Brother A.B., is the peculiar lesson of the Third Degree in Masonry, the chief object of which is to teach the heart to seek for happiness in the consciousness of a life well spent, so that, when the shadows gather around, an unseen arm may sustain the sinking head, and Death create not a captive but a conqueror; it invites you to reflect on this awful subject, and

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teaches you to feel that, to the just and virtuous man, Death has no terrors equal to the stain of falsehood and dishonour."

"Let me now beg you to observe that the light of a Master Mason is darkness visible, serving only to express that gloom which rests on the prospect of futurity. It is that mysterious veil of darkness which the eye of human reason cannot penetrate, unless assisted by the light which is from above .... Let the emblems of mortality which lie before you lead you to contemplate your inevitable destiny, and guide your reflections into that most interesting of all human studies, the knowledge of yourself. Be careful to perform your alloted task while it is day, for the night cometh when no man can work. Continue to listen to the voice of Nature, which bears witness that even in this perishable frame resides a vital and immortal principle, which inspires a holy confidence that the Lord of Life will enable us to trample the king of terrors beneath our feet, and lift our eyes to that bright Morning Star whose rising brings peace and salvation to the faithful and obedient of the human race."

"And may the blessing of the Most High rest upon us, and upon all true and faithful Brethren throughout the world; may brotherly love prevail, and every moral and social good cement us."

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LVG.BA'rAVOll.. Franc.Hackium .A.nm~ Jd.f..::.

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Extracts from THE FAME AND CONFESSION OF THE FRATERNITY

OF THE MOST LAUDABLE ORDER OF THE ROSY CROSS

"Seeing the only wise and merciful God in these latter days hath poured out so richly his mercy and goodness to mankind, whereby we do attain more and more to the perfect knowledge of His Son Jesus Christ and Nature, that justly we may boast of the happy time, wherein there is not only discovered unto us the half part of the World, which was heretofore unknown and hidden, but He hath also made manifest unto us many wonderful, and never-heretofore seen, works and creatures of Nature, and moreover hath raised men, indued with great wisdom, which might partly renew and reduce all arts (in this our age spotted and imperfect) to perfection; so that finally man might thereby understand his own nobleness and worth, and why he is called Microcosmos, and how far his knowledge extendeth in Nature.

"Although the rude World herewith will be but little pleased, but rather smile and scoff thereat; also the pride and covetousness of the learned is so great, it will not suffer them to agree together; but were they united, they might out of all those things which in this our age God doth so richly bestow upon us, collect Librum Naturae, or a perfect Method of all Arts: but such is their opposition that they still keep, and are loth to leave the old course, esteeming Porphiry, Aristotle, and Galen, yea and that which hath but a mere show of learning, more than the clear and manifested Light and Truth; who if they were now living, with much joy would leave their erroneous doctrines .... "

"After two years Brother C.R ..... sailed .... into Spain, hoping well .... that the learned in Europe would highly rejoice with him, and begin to rule and order all their studies according to those sound and sure foundations. He therefore conferred with the learned in Spain, shewing unto them the errors of our arts, and how they might be corrected, and from whence they

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should gather the true Inditia of the times to come, and wherein they ought to agree with those things that are past; also how the faults of the Church and the whole Philosophia Moralis was to be amended. He showed them new growths, new fruits, and beasts, which did concord with old Philosophy, and prescribed them new A.riomata whereby all things might fully be restored. But it was to them a laughing matter; and being a new thing unto them, they feared that their great Name should be lessened if they should now again begin to learn and acknowledge their many years' errors, to which they were accustomed, and wherewith they had gained them enough. Whoso loveth unquietness, let him be reformed.

"The same song was also sung to him by other Nations, the which moved him the more (because it happened to him contrary to his expectation,) being then ready bountifully to impart all his arts and secrets to the learned, if they would have but undertaken to write the true and infallible A:xiomata out of all faculties, sciences and arts, and whole Nature, as that which he knew would direct them, like a globe or circle, to the only middle point and Centrum, and .... it should only serve to the wise and learned for a Rule, that also there might be a Society in Europe, which might have gold, silver, and precious stones, sufficient for to bestow on Kings for their necessary uses and lawful purposes: with which such as be Governors might be brought up, for to learn all that which God hath suffered man to know, and thereby to be enabled in all times of need to give their counsel unto those that seek it, like Heathen Oracles .... 1140

"Concerning the alteration and amendment of Philosophy, we have (as much as at this present is needful) sufficiently declared, to wit, that the same is altogether weak and faulty; yet we doubt not, although the most part falsely do alledge that she (I know not how) is sound and strong, yet notwith­standing she fetches her last breath and is departing.

"But as commonly, even in the same place or country where there breaketh forth a new accustomed disease, Nature also there discovereth a medicine against the same; so there doth appear for so manifold infirmities of Philosophy, the right means, and unto our Patria sufficiently offered, whereby st1c may become sound again, and altogether new.

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"No other Philosophy we have, than that which is the head and sum, the foundation and contents of all faculties, sciences and arts ....

"If there be somebody now, which on the other side will complain of our discretion, that we offer our Treasures so freely, and without any difference to all men, and do not rather regard and respect the godly, learned, wise or princely persons, than the common people; those we do not contradict, seeing it is not a slight and easy matter; but withall we signify so much, that our Arcana or Secrets will no ways be common and generally made known. Although the Fama be set forth in five languages, and is manifested to everyone, yet we do partly very well know, that the unlearned and gross wits will not receive nor regard the same; as also the worthiness of those who shall be accepted into our Fraternity are not esteemed and known of us by man's carefulness, but by the Rule of our revelation and manifestation." 41

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Extract from THE INTRODUCTION TO THE GREAT INSTAURATION

"FRANCIS OF VERULAM reasoned thus with himself, and judged it to be for the interest of the present and future generations that they should be made acquainted with his thoughts.

"Being convinced that the human intellect makes its own difficultes, not using the true helps which are at man's disposal soberly and judiciously; whence follows manifold ignorance of things, and by reason of that ignorance mischiefs innumerable; he thought all trial should be make, whether that commerce between the mind of man and the nature of things, which is more precious than anything of the earth, might by any means be restored to its perfect and original condition, or if that may not be, yet reduced to a better condition than that in which it now is ....

"For while men are occupied in admiring and applauding the false powers of the mind, they pass by and throw away those true powers, which, if it be supplied with the proper aids and can itself be content to wait upon nature instead of vainly affecting to overrule her, are within its reach. There was but one course left, therefore, -to try the whole thing anew upon a better plan, and to commence a total reconstruction of sciences, arts, and all human knowledge, raised upon the proper foundations. And this, though in the project and undertaking it may seem a thing infinite and beyond the powers of man, yet when it comes to be dealt with it will be found sound and sober, more so than what has been done hitherto. For of this there is some issue; whereas in what is now done in the matter of science there is only a whirling about, and perpetual agitation, ending where it began. And although he was aware how solitary an enterprise it is, and how hard a thing to win faith and credit for, nevertheless he was resolved not to abandon either it or himself; nor to be deterred from trying and entering upon that one path which is alone open to the human mind. Far better it is to make a beginning of that which may lead to something, than to engage in a perpetual struggle and pursuit in courses which have no exit .... "

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Extracts from THE EPISTLE DEDICATORY TO THE GREAT INSTAURATION

" And to say truth, I am wont for my own part to regard this work as a child of Time rather than of wit .... "

"I wish that if there be any good in what I have to offer, it may be ascribed to the infinite mercy and goodness of God, and to the felicity of your Majesty's times; to which as I have been an honest and affectionate servant in my life, so after my death I may yet perhaps, through the kindling of this new light in the darkness of philosophy, be the means of making this age famous to posterity; and surely to the times of the wisest and most learned of kings belongs of right the regeneration and restorationof the sciences.

"Lastly, I have a request to make .... that you who resemble Solomon in so many things .... would further follow his example in taking order for the collecting and perfecting of a Natural and Experimental History, true and severe (unincum­bered with literature and book-learning), such as philosophy may be built upon .•.. that so at length, after the lapse of so many ages, philosophy and the sciences may no longer float in air, but rest upon ~he solid foundation of experience of every kind, and the same well examined and weighed. I have provided the machine, but the stuff must be gathered from the facts of Nature .... "

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LVGD. BAT.A.VOR.VM Apud. Franci.kum .M.oiardum,

Et .Adrianum Wijngaerde. Amw JUI-5·

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Extracts from GENERAL PREFACE TO THE GREAT INSTAURATION

"It seems to me that men do not rightly understand either their store or their strength, but overrate the one and underrate the other. Hence it follows, that either from an extravagant estimate of the value of the arts which they possess, they seek no further; or else from too mean an estimate of their own powers, they spend their strength in small matters and never put it fairly to the trial in those which go to the main .... "

"Time is like a river, which has brought down to us things light and puffed up, while those which are weighty and solid have sunk .... "

"And there is another thing to be remembered; namely, that all industry in experimenting has begun with proposing to itself certain definite works to be accomplished, and has pursued them with premature and unreasonable eagerness; it has sought, I say, experiments of Fruit, not experiments of Light; not imitating the divine procedure, which in its first day's work created Light only and assigned to it one entire day; on which day it produced no material work, but proceeded to that on the days following .... "

"But the Universe to the eye of the human understanding is framed like a Labyrinth; presenting as it does on every side so many ambiguities of way, such deceitful resemblances of objects and signs, natures so irregular in their lines, and so knotted and entangled ... . In circumstances so difficult neither the natural force of man's judgment nor even any accidental felicity offers any chance of success. No excellence of wit, no repetition of chance experiments, can overcome such difficulties as these. Our steps must be guided by a clue, and the whole way from the very first perception of the senses must be laid out upon a sure plan. Not that I would be understood to mean that nothing

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whatever has been done in so many ages by so great labours. We have no reason to be ashamed of the discoveries which have been made, and no doubt the ancients proved themselves in everything that turns upon wit and abstract meditation, wonderful men. But as in former ages when men sailed only by observation of the stars, they could indeed coast along the shores of the old continent or across a few small and mediterranean seas; but before the ocean could be traversed and the new world discovered, the use of the mariner's needle, as a more faithful and certain guide, had to be found out; in like manner the discoveries which have been hitherto made in the arts and sciences are such as might be made by practice, meditation, observation, argumentation,- for they lay near to the senses, and immediately beneath common notions; but before we can reach the remoter and more hidden parts of Nature, it is necessary that a more perfect use and application of the human mind and intellect be introduced.

"For my own part at least, in obedience to the everlasting love of truth, I have committed myself to the uncertainties and difficulties and solitudes of the ways, and relying on the divine assistance have upheld my mind both against the shocks and embattled ranks of opinion, and against my own private and inward hesitations and scruples, and against the fogs and clouds of nature, and the phantoms flitting about on every side; in the hope of providing at last for the present and future generations guidance more faithful and secure ....

"I have not sought (I say) nor do I seek either to force or ensnare men's judgments, but I lead them to things them­selves and the concordances of things, that they may see for themselves what they have, what they can dispute, what they can add and contribute to the common stock. And for myself, if in anything I have been either too credulous or too little awake and attentive, or if I have fallen off by the way and left the inquiry incomplete, nevertheless I so present these things naked and open, that my errors can be marked and set aside before the mass of knowledge be further infected by them: and it will be easy also for others to continue and carry on my labours. And by these means I suppose that I have established forever a true and lawful marriage between the emperical and the rational faculty, the unkind and ill­starred divorce and separation of which has thrown into

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confusion all the affairs of the human family.

"Wherefore, seeing that these things do not depend upon myself, at the outset of the work I most humbly and fervently pray to God the Father, God the Son, and God the Holy Ghost, that remembering the sorrows of mankind and the pilgrimage of this our life wherein we wear out days few and evil, They will vouchsafe through my hands to endow the human family with new mercies. This likewise I humbly pray, that things human may not interfere with things divine, and that from the opening of the ways of sense and the increase of natural light there may arise in our minds no incredulity or darkness with regard to the divine Mysteries; but rather that the understanding, being thereby purified and purged of fancies and vanity, and yet not the less subject and entirely submissive to the divine Oracles, may give to faith that which is faith's. Lastly that knowledge being now discharged of that venom which the serpent infused into it, and which makes the mind of man to swell, we may not be wise above measure and sobriety, but cultivate truth in charity.

"And now having said my prayers I turn to men; to whom I have certain salutary admonitions to offer and certain fair requests to make. My first admonition (which was also my prayer) is that men confine the sense within the limits of duty in respect of things divine: for the sense is like the sun, which reveals the face of the earth, but seals and shuts up the face of heaven. My next, that in flying from this evil they fall not into the opposite error, which they will surely do if they think that the inquisition of Nature is in any part interdicted or forbidden. For it was not that pure and uncorrupted hatural knowledge whereby Adam gave names to the creatures according to their propriety, which gave occassion to the Fall. It was the ambitious and proud desire of moral knowledge to judge of good and evil, to the end that man may revolt from God and give laws to himself, which was the form and manner of the temptation. Whereas of the sciences which regard Nature, the divine philosopher declares that 'it is the glory of God to conceal a thing, but it is the glory of the King to find a thing out.' Even as though the divine Nature took pleasure in the innocent and kindly sport of children playing at hide and seek, and vouchsafed of His kindness and goodness to admit the human spirit for His playfellow at that game. Lastly, I would address one general

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admonition to all: that they consider what are the true ends of knowledge, and that they seek it not either for pleasure of the mind, or for contention, or for superiority to others, or for profit, or fame, or power, or any of these inferior things; but for the benefit and use of life; and that they perfect and govern it in charity. For it was from lust of power that the angels fell, from lust of knowledge that man fell; but of charity there can be no excess, neither did angel or man ever come in danger by it.

"The requests I have to make are these. Of myself I say nothing; but in behalf of the business which is in hand I entreat men to believe that it is not an opinion to be held, but a work to be done; and to be well assured that I am labouring to lay the foundation, not of any sect of doctrine, but of human utility and power. Next, I ask them to deal fairly by their own interests, and laying aside all emulations and prejudices in favour of this or that opinion, to join in consultation for the common good; and being now freed and guarded by the securities and helps which I offer from the errors and impediments of the way, to come forward themselves and take part in that which remains to be done. Moreover, to be of good hope, nor to imagine that this Instauration of mine is a thing infinite and beyond the power of man, when it is in fact the true end and termination of infinite error; and seeing also that it is by no means forgetful of the conditions of morality and humanity, (for it does not suppose the work can be altogether completed within one generation, but provides for its being taken up by another); and finally that it seeks for the sciences not arrogantly in the little cells of human wit, but with reverence in the greater world .... "

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NOTES

1. 'Praefatio Generalis': De Dignitate & Augmentis Scientiarum ( 1623). 2. 'Cupid or an Atom': Wisdom of the Ancients (1625). 3. Advancement of Learning (1605). 4. Advancement of Learning ( 1605). 5. Novum Organum ( 1620). 6. Advancement of Learning ( 1605). 7. Advancement of Learning ( 1605). 8. Advancement of Learning (1605). 9. Advancement of Learning ( 1605).

10. Advancement of Learning (1605). 11. Advancement of Learning (1605). 12. Advancement of Learning ( 1605). 13. Novum Organum ( 1620). 14. Advancement of Learning ( 1605). 15. Advancement of Learning (1605). 16. Novum Organum (1620). 17. V alerius Terminus. 18. Valerius Terminus. 19. Novum Organum (1620). 20. Advancement of Learning ( 1605). 21. Advancement of Learning (1605). 22. Advancement of Learning (1605). 23. Advancement of Learning (1605). 24. Novum Otganum ( 1620). 25. Advancement of Learning ( 1605). 26. Advancement of Learning ( 1605). 27. 'Distribution of the Work': Advancement of Learning (1640). 28. 'Distributio Operis', De Dignitate & Augment is Scientiarum (1623). 29. 'Distribution of the Work': Advancement of Learning (1640). 30. 'Distribution of the Work': Advancement of Learning (1640). 31. Advancement of Learning (1605). 32. Novum Organum ( 1620). 33. 'Distribution of the Work': Advancement of Learning (1640). 34. 'Distribution of the Work': Advancement of Learning ( 1640). 35. Novum Organum ( 1620). 36. Novum Organum ( 1620). 37. Advancement of Learning ( 1605). 38. Advancement of Learning ( 1605). 39. 'Of Love': Essays (1625). 40. Fama Fraternitatis ( 1614). 41. Confessio Fraternitatis ( 1615).

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